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HIDDEN 



VALUES 



By JOSEPH the Writer 



Thus saith the I,ord : I,et not the wise man glory in his wisdom, 
and let not the strong man glory in his strength, and let not the lich 
man glory in his riches: 

But let him that glorieth glory in this, that he understandeth and 
knoweth me, for I am the I/>rd that exercise mercy, and judgment, and 
iustice in the earth : for these things please me, saith the IyOrd. 

Jer. ix. 23,24 



New York : 

STETTINEJR BROS., Printers, 

52-54-56-58 Duane St. 

1900. 



L 

I f 

HIDDEN 



VALUES 



By JOSEPH the Writer 



<3 



Thus saith the IyOrd : I^et not the wise man glory in his wisdom, 
and let not the strong man glory in his strength, and let not the rich 
man glory in his riches : 

But let him that glorieth glory in this, that he understandeth and 
knoweth me, for I am the IyOrd that exercise mercy, and judgment, and 
iustice in the earth : for these things please me, saith the Iyord. 

Jbr. ix. 23,24, 



New York : 
STETTINER BROS., Printers, 

52-54-56-58 Duane St. 
1900. 

L 



33408 

Libw»^T ofCongresa 

1*.. (>Pt K ReC£i»'(td 

AUG 11 1900 
second copy. 

Delivered ( 

ORDER DIVISION, 

.AUG 22 1900 



HBni 
..7 

■ M.7 



68342 

Copyright, 1900, 

BY 
JOS. MCCARTHY, 

YONKERS, N. Y. 



CHAPTER I. 

PROPOSITIONS OF RELATIVE VALUES, QUANTITIES, RATIOS 
AND PROPORTIONS. 

RELATIVE VALUES. 

THE GIFTS, THE CHOICE, THE PLACE AND THE INHERIT- 
ANCE. 

1. The gifts of God are the necessities of life and 
comprise the Supply from which the multitude may ob- 
tain their Standards of Value. 

2. God foresees the wants of the individual, therefore 
the necessities of the multitude are prepared in His hand. 

3. While the necessities of the multitude are in the 
hands of God, the individual may choose his standards 
or gifts. 

4. The gifts of God are direct to the multitude, and 
God has prepared the ground that the choice may be 
obtained by the individual. 

5. The choice of the individual may not be found in 
the quantity, but the choice of the multitude may be ob- 
tained from the supply. 

6. The gifts of God are not identical with place, 
but the earth is an inheritance for the multitude. 



7. As the earth is an inheritance for all, the indi- 
vidual may derive his choice of place from the multi- 
tude and his necessities from the Supply ; therefore the 
choice is the Standard of Value. 

THE STANDARD OP VALUE IN OBTAINING THE SUPPLY. 
THE VALUE OF LABOR IN THE QUANTITY, THE GIFT AND 

THE CHOICE. 

8. From the moment man stretches forth his hand 
to obtain the gifts of God, labor begins. The gifts of 
God are free — labor is no return to Him; but labor is 
the means by which the individual may obtain his neces- 
sities from God. 

9. As the strength to labor is also a gift from God, 
the individual becomes owner of his labor by virtue of 
the gift. 

10. As the gifts of God are the fruits of labor, the 
owner of the fruits and the labor are identical. 

11. As the gifts of God are obtained only by means 
of labor, labor becomes the standard of value established 
by God in obtaining the supply. 

12. As labor is the only value that God will recog- 
nize by His gifts, the sum of labor in obtaining the sup- 
ply is equal in value to the gifts in the quantities. 

13. As the sum of the labor in obtaining the gifts 
equals in value the amounts in the quantities, the pro- 
portion of labor contained in the individual amount 
would be equal in value when contained in the quantity. 

14. As the proportion of labor contained in the 
amount is equal in value to the gifts in the quantity, 



the proportion of labor contained in the gift would be 
equal in value when contained in the choice. 

THE STANDARD OF EXCHANGE. 

15. When the choice of the land is required by the 
individual, the value of choice may be named by the 
multitude. 

16. As the wants of the multitude are contained in 
the supply, the choice of the individual may be had by 
exchange. 

17. When labor is expended in shaping the gift, this 
is labor added to the cost; where labor is used in ex- 
changing the quantity, this is labor added to the choice. 

18. Where the choice of direction remains with the 
multitude, this choice will equalize the value of indirect 
labor to the value of direct labor in obtaining the quan- 
tities. 

19. When individual exchange is waste of labor and 
systematic exchange is economy of labor, systematic ex- 
change adds to labor a value equal to the waste. 

20. When the sum of labor and the amounts in the 
quantities are apparent to the multitude, the value of 
labor in exchanging the supply can be obtained with 
the greatest economy. 

21. When the proportions of labor remain in the 
amounts and the sum of labor remains in the supply, the 
multitude will find, when searching for choice, that 
Equal Labor Value is Equal Exchange Value and the 
Standard of God in exchanging the quantities. 

The Speakers are a Tanner and Joseph, the writer, 



6 

who had been speaking upon the subject of leather and 
reached that of labor. Joseph has offered to explain what 
labor values were. 

QUANTITIES, RATIOS AND PROPORTIONS. 

T. These propositions appear singular to me. I do 
not understand you. How can the sum of labor be 
found in the supply? What are quantities? 

J. The gifts of God are sent in quantities. The 
quantities found may be unequal. Unequality in quan- 
tity can be defined by ratio, but ratio does not find the 
quantity value, as the standard of God is the proportion 
of labor. 

A quantity is part or a collection of things, or a quan- 
tity may be single if it can be divided; but a quantity 
should not possess individual life, for individual life can 
not be divided in parts, because the individual is re- 
sponsible to God and responsibility cannot be divided. 

A quantity in the supply is the entire number of simi- 
lar gifts, or parts of gifts in the supply. Wheat, corn, 
oats, etc., are quantities in the supply of necessities ; gold, 
silver, copper, iron, etc., are also quantities and each con- 
tains its labor value. The gifts of God are generally 
called products or commodities. 

The value of labor in & supply varies according to the 
amounts of gifts that are found in the quantities. 

The ratios of exchange between the quantities cannot 
be determined by the parts or number of gifts in the 
quantities, because the gifts are not alike, but each quan- 
tity has in itself a value that is similar — the proportion 
of labor contained in the quantity. Therefore the quan- 



tities vary in ratio according to their proportions of labor 
value. 

When the supply of necessities is divided according to 
the individual proportions of labor, the sum of labor is 
found in the supply, while the amounts and proportions 
of individual labor value may be found in the quantities 
when exchanging the supply. 

When the supply of necessities is divided according to, 
the gifts that are found in the place, the sum of labor 
remains in the supply. The proportions of labor leave 
the amounts and enter the quantities. The quantities 
found in the place become individual supplies, while the 
proportion of labor value found in the individual sup- 
plies becomes the exchange value of individual labor. 

7. When gifts, containing a labor value, are taken 
from one average Individual Supply and added to that 
of another, the Individual Supply becomes increased by 
the amount of labor value that is added ; while the ratio 
of exchange between the gifts of the two Supplies de- 
creases in exchange value according to the proportion of 
labor value in the amount that is added. 

8. When a labor value with gifts is added to an aver- 
age Individual Supply, the ratio of all average Supplies 
decreases in exchange value according to the proportion 
of labor value that was added with the amount ; but the 
proportions of labor value in the average Supplies re- 
main unchanged. 

9. When gifts are taken from an average Individual 
Supply, the labor value of the Individual Supply will 
decrease in value, according to the amount that is taken ; 
while the gifts will decrease in ratio of exchange value, 



8 

according to the proportion of labor in the amount that 
was taken. 

T. You appear to me to be giving an outline of some 
theory of socialism, based upon belief in God. I agree 
with you that there is a labor value in the gifts of God, 
but how many different theories may be found upon the 
labor problem! 

J. The equal labor standard is not a theory. It is 
the true exchange value which God has placed upon His 
gifts. Socialists and others may get a glimpse of this 
value, but when the desire of the heart is not toward 
truth, the wonders that are hidden in the equal way 
cannot be discovered. 

T. What do you mean by choosing necessities and 
receiving gifts directly from God? Does not the Bible 
teach us that God caused the earth to bring forth herbs 
yielding seed, and trees yielding fruit whose seed is in 
itself ? I believe in God as firmly as any man, but it is 
plain that God rules this world through the agency of 
His laws and He has left these laws to be our guide. 

J. Where did God go when He left us to be guided 
by His laws? Do the promises of God, or do the 
prophets describe God as turned away from the world 
and busy in some other direction? Is He sitting 
with arms folded except on special occasions? Can the 
wisdom of this world select any single seed and say with 
knowledge, "This seed will bring forth fruit?" Does 
fruit come from the ground, from the air, from the sun, 
or from the water? The seed appears under conditions 
established by God; but from the beginning until now 
and forever, God places life separately in every seed, 



and brings forth every living thing and every living 
creature. Even when the enemy sows tares, the Lord 
permits life to enter the seed and thus make apparent to 
our eye the secret purpose of the enemy. 

T. You try to make it appear that God is continually 
working miricles, when it is clear that He rules by the 
power in His laws. God rules the world by law, and at 
certain times, to suit His purpose, He works miracles. 

J. God would certainly rule through His laws if man 
would become obedient, but man does not obey. God's 
laws are for man alone. If you can point out one law in 
existence, except those that have come forth from the 
mouth of God — laws that were spoken while men were 
witnesses to the fact — then I shall agree to keep silent 
and never again mention the name of the Holy One. 
God declares and repeats in every form of speech into 
which language can be shaped that "He created all 
things ;" that "He rules by His power forever ;" that He 
builds up and pulls down; and so continuous is His 
watchfulness that He feeds the sparrows and requires 
His children to seek from Him their daily bread. You 
appear to believe in some interfering God. There is no 
such person. There is the Almighty who "rules and up- 
holds by His power." Man and the evil angels are con- 
tinually interfering with the laws of God. The power to 
interfere is not a grant to man nor to the angels. It is 
a permission ; but the permission is not according to the 
will of God. The interference, therefore, is an assump- 
tion of power which no being can exercise without being 
made responsible. Besides the laws of God, there are 
ideas of time — in relation to eternity, of space — in re- 



10 

lation to measurements, and of forms — in relation to 
shape. There are also relations between life and matter, 
and relations between the different kinds of matter ; but 
such relations are neither ideas nor laws. Whenever 
I examine these questions, I behold the Almighty and 
what is awful to behold — I can see that the Lord is 
hiding and is willing to play with His children ; but the 
children, while admitting their Father to be hiding and 
willing to reveal Himself, do not appear to be seeking 
Him. 

T. Why do you assert so positively that your theory 
of exchanging the quantities is God's Standard of Labor 
value ? 

J. If Eelative Values are untrue, then they may be 
called my theory ; but the propositions are not mine, be- 
cause the truth is in them, and I, as a lover of the 
truth, recognize the value of the treasure which I 
found. 

T. I am not opposed to labor ; but even if we admit 
the Equal Labor Standard to be true, who will accept of 
it, except those who are unsuccessful, and not then be- 
cause it is a standard of God, but because of selfishness, 
for the unsuccessful also reject the laws of God ? 

J. The individual may accept a truth and be unable 
to bring others to agree ; but we who believe are required 
by our responsibility to stand ready and demonstrate 
our knowledge. We may also increase our understand- 
ing of the Equal Labor Problem by examining the past. 

T. Experience may teach us knowledge, but I cannot 
tell where to find any condition in the past that will 
throw light upon equality of labor values. There was 
some contention upon this subject in early times, I be- 



11 

lieve. But there is more said upon that subject at the 
present time than there has been said during any other 
period of history. 

J. I believe that the Standard of Equal Labor existed 
among the children of God before this world was created, 
and it was by means of the Labor Standard that God 
tested and selected His angels and rejected Satan and 
his followers. 

T. I never heard of such a belief. How did you come 
to form an opinion like that? 

J. By examining the equal way of God. We may 
search for an unknown quantity when we first learn the 
terms, but when the quantity is known we may then seek 
from the Quantity to find the terms. God is the only 
Known Quantity because He is the truth. 

T. You should not look too high. When a man 
forms a serious belief, he should be able to prove it by 
facts. It might be interesting to hear how you came by 
such an opinion. I shall listen if you have no objection 
to inform me; but it is not likely that I shall agree with 
you in the matter. 

J. God is not only willing that we examine His equal 
way from all possible standpoints, but He invites us to 
do so. I am prepared to gather information, or to dem- 
onstrate a fact by propositions, but God alone can prove 
a fact. Man, if he desires, may seek and find the knowl- 
edge. 

Elisha saw a vision and a fact. The servant, no doubt, 
honored Elisha as a prophet ; but if the prophet tried to 
demonstrate by argument, the reality of that which was 
so apparent to himself, and persisted in his effort ta 



12 

prove the truth of what he saw; then, instead of honor, 
the servant might pity, as he softly said, "Poor Elisha, 
he has gone crazy." But Elisha prayed, and God proved 
to the servant that Elisha's eyes had beheld a reality in 
the vision. I shall give you the reasons why I hold the 
belief which I mentioned, We are equally free to form 
opinions. 



CHAPTEE II. 

EQUAL CONDITIONS. 
AUTHORITY, EQUALITY AND OBEDIENCE. 

Place a child with its father far from the multitude. 
Then the child, imitative by nature, will imitate its 
father. The actions of the father become the ambition of 
the child ; but danger, at times, needs that this imitation 
be checked. This brings rebellion even in very small 
children, for each child has a will, or a choice, that is 
forming. The reasons for obedience cannot be made 
clear to the child by authority alone. The father repre- 
sents authority. The child would grasp equality, but the 
father cannot submit to equality with his child, for the 
child, in its ignorance, would then grasp authority. 
When the child grows to manhood in the company of its 
father, and equality be presented as the birthright of 
age, how then can equality be understood by the man 
who would grasp authority as a child, without learning 
obedience? 

But, when little children first come together, they ex- 
amine each other and wonder, and when playing, author- 
ity in one would exert itself, but here resistance proves 
an equality in strength. Then, the father with reason 
may explain to children the nature of obedience, and 
why equality should be the law; and how, by obedience 



14 

to the law, equality can be made a source of happiness to 
all. 

These propositions can be applied to define some of 
the relations which exist between God and ourselves. 
If God had revealed Himself to each one of 'His children 
separately, in our childish ignorance, we would play w^th 
Him, laugh and hug Him without fear of danger, just 
like, as children, we do with our earthly father. We 
would seek to imitate Him and strive for equality. We 
would show r resistance by kicking and struggling to ob- 
tain our desires. Is our earthly father more compas- 
sionate than our real Father in heaven ? He would not 
blame our want of understanding, but we would become 
to Him an eternal torment. He might become a child 
to each of His children in order to teach equality, but 
His children must also fear His authority, in order to 
learn obedience; because obedience is not learned from 
equality alone, therefore, He brings His children to- 
gether, then they look, and wonder, and examine each 
other, and when one in play would grasp authority, the 
resistance which hindered would teach equality in 
strength. But, from our Heavenly Father alone can we 
learn of our real equality with each other and of the 
absolute necessity of obedience as a means of happiness. 

EQUAL CONDITIONS. 

When our Father introduced His angel children to 
one another, they were beautiful creatures. Sin had 
been unknown. They were perfect in their formation; 
but the wonderful fun to the children came from the 
fact that they were exactly alike in resemblance. This 



15 

was because our Father had created them in His own 
image and likeness. They had, as yet, no character of 
their own, therefore, they were made to resemble their 
Father, though they had separate names and might in- k 
quire from each one who the other was. But, as char- 
acter afterward showed itself, the features of the indi- 
vidual changed, and personality shaped itself by means 
of individual character. Each one admired the beauty 
of the other, because all resembled in person the beauty 
of their Father. This was part of their first information. 
They beheld how glorious their Father had made them. 
They learned their own helplessness, and thus all ac- 
quired the knowledge of Almighty power. 

The Father showed the children many wonderful 
sights to teach them, and placed blessings unnumbered 
before them. Is there any father in the flesh who would 
be more kind to His children than our Father in heaven ? 
He taught them carefully, and who can apply a lesson 
that is needed as well as our Almighty Father? They 
were taught all things necessary for their happiness; 
the everlasting life, which all might have; the everlast- 
ing woe for disobedience, the wisdom of dependence upon 
His mercy, also the justice of the Father's equal way. 
All the children of God have free will. He has no child 
without a choice; for each one must choose or reject 
Him for a Father. God wishes all of His children to 
learn the value of this treasure which He has committed 
to their care, and He would that all His children learn an 
equal knowledge of the Father's equal way. If the chil- 
dren had learned knowledge equal in amount, there 
would have been no change in the resemblance which at 



16 

first was between them, except that their resemblance to 
the Father would have been increased. The fullest 
measure of capacity in created beings is the possession 
of the greatest amount of knowledge of God's Equal Way. 
This wisdom can be obtained by children through the 
desire of obedience to His Holy laws, and the conse- 
quence of this knowledge to the children is the fullest 
blessing which the love of the Almighty God can bestow 
upon them. 

While God is present before His children, His will 
is also apparent and made clear to all; should the 
Father's will suppress free choice, the child would hide 
this purpose from the Father. But what heart is there 
so deep and cunning that it can hide secrets from the 
All-Seeing Eye? 

While in these conditions God made propositions to 
the thoughts of His children and suggested truth as an 
answer, although propositions of justice be offered to 
thought, and the truthful answer come from the Spirit 
of God, the individual may form an opinion while reas- 
oning, as if the proposition and the answer arose from 
himself. When the individual accepts the truthful 
answer, God will credit the proposition and answer both. 
But where the individual rejects the truthful answer 
the Lord will prove that He suggested the beautiful prop- 
osition of justice, and that He is the rejected and truth- 
ful answer. 

The Lord beheld wickedness growing among His 
children; and when He had secretly tested them, He 
announced His purpose — that He would leave them for 
a time. He told them that He was not pleased with 



17 

them, and that there were many wicked ones among them 
whose presence He could not bear; yet He was ready to 
forgive every one of them and promised everlasting life, 
if they would turn from their own to their Father's Equal 
Way and become obedient children. But to those who re- 
fused to obey the voice of truth, the Lord gave careful 
warning as He uttered the awful sentence against the 
wicked ones — that the sinners who would not repent and 
forsake their evil ways should meet with an everlasting 
living, hopeless death, their sins to be their eternal asso- 
ciations. Then the Lord left His children to establish 
outwardly their hidden characters. Yet, although the 
Lord left His children, it was but in appearance; for 
He remained hidden among them. He would be close 
to His children. He would help when called upon. He 
would strengthen the weak one to battle with evil. Then 
He would watch the strangers born in His creation and 
limit the permit to wickedness. But the Lord would 
never surrender for a moment — no, not for all His living 
creatures — the glory of His just and Equal Way, because 
His way is the truth and never can vary in conditions. 
His children may vary from false impressions, while ac- 
quiring the truth in Unequal Conditions, or from degree 
of desire. He will not condemn where truth is not clear, 
but Unequal Conditions shall end and the Eternal Stand- 
ards be made clear. Then the variation of individual 
judgments can be equalized by feeding upon truth. 

As in childhood and in youth earthly parents delight 
to see their children play and would not then, if possible, 
have them labor, so, too, the Lord can claim that He also 
understands what love is for little ones, and He also 



18 

delights to have them play — and learn their lessons. Yet 
here is a question — Do earthly parents delight to teach 
their children? Do they find teaching children play? 
Let them answer ! But who will question the delight of 
God, or His patience, in teaching and what wisdom not 
from Him can approach His methods ? So what tongue 
can tell the happy school days of His children — the 
songs, the recitations, the object lessons held before the 
little ones by Almighty power and a Father's love. But 
selfishness is child's condition; and when untaught, a 
selfish child would remain forever selfish, therefore jus- 
tice must be revealed. Between these two, the young 
ones grow — their minds acquiring, their desires awaken- 
ing, their purpose forming — and their character. 

Now, the Lord had taught the children all things nec- 
essary for their happiness, and as the children had 
reached the age of responsibility before the Father left 
them, while the condition was to establish for eternity 
the character of each one, the Lord chose a beautiful 
problem for the children to work upon. It contained 
mutual relations, mutual usefulness and mutual de- 
pendence upon one another, while all together depended 
upon the Father; then to make these terms more simple, 
He also added occupation. These four are the principal 
terms of the Equal Labor Problem. 

Shortly after the Lord had left His children great 
differences arose between them. Their countenances be- 
gan to vary greatly in appearance. Although this change 
had begun while with the Father and the innumerable 
blessings which accompany it, their dependence on Him 
suppressed the forming of Character. In His presence 



19 

the children were outwardly obedient in everything. 
With Him as a teacher to learn was a pleasure. But 
when left to themselves, Self was quickly asserted; their 
learning was forgotten; pleasure was sought for, and 
direction chosen by Self. 

Equality is the corner-stone of Equal Conditions, be- 
cause the equality of all created beings is based upon the 
Equal Way of God which is represented by the Command- 
ments. Equality means that all created beings are equal 
before the judgments of the law; that all are equal in 
their relations to one another and all have equal respon- 
6ibities before God. The sons of God can receive all 
things from God in equal measure where they seek for 
wisdom with equal degree of desire. When the sons of 
God do not seek wisdom with equal desire, unequality ap- 
pears, and the standards of God make separating accord- 
ing to the different degrees of unequality. Then respon- 
sibility appears. 

When God left His children in Equal Conditions, all 
had equal wills and equal learning because God had been 
both judge and teacher. But all did not have equal 
knowledge, because all did not seek wisdom with equal 
desire. When Desire will not leave Self to seek for wis- 
dom, then Desire remains with Self to search within. 
Desire will first find Self Will an obstinate associate. 
Then these two overcome equality by resistance to agree- 
ments. When Self looks without, Selfishness will hand 
his glasses so that Self may see and examine relations. 
Then Self and Selfishness will sit together enjoying un- 
equal portions of God's blessings; and thus these two 
overcome equality by bringing need in equal relations, 
and unequality in conditions. 



20 

As Self remains within, Selfishness goes abroad and 
gathers information, that Self may fill capacity. Self 
may fill capacity by application, but application is not 
the light. If capacity be filled with information while 
Self neglects to gain the hidden knowledge, then in- 
formation may bring strange seed to Self, while selfish- 
ness becomes the standard of comparisons. 

When Self, with Selfishness to aid, would compare 
capacities in relation, the seed brought with information 
springs quickly up and two strange plants appear, 
Pride and Insolent Vanity. These creatures differ from 
Self Will and Selfishness, though Pride and Vanity each 
contain these other two. Self Will resists Equality in 
judgment; Selfishness will enjoy Unequal Conditions, but 
Pride and Vanity would raise themselves above all crea- 
tures, destroy Equal Conditions by superiority of person, 
and pervert the Commandments by strange judgments. 
When Self would grow these strange plants, Self becomes 
an adversary of his master, because there is no degree of 
person between God and the Standard of Equality. 

The strange quantities found within by Self, Self Will, 
Selfishness, Pride and Insolent Vanity, soon brought un- 
equality of character and purpose in Equal Conditions. 
Self Will was obstinate and unruly in agreements, yet 
did not seek to master. Association was formed by Self- 
ishness based upon like in agreements of pleasure. 
Empty Vanity sought happiness in adornment and com- 
parison of person. But Pride dwelt alone in Capacity. 
There was no place in Equal Conditions where Pride 
could find rest, except in Self alone. The Equal Labor 
Standard held the multitude together while Self was 



21 

bent upon seeking happiness by means of his own quan- 
tities. 

Pride was the first one to reject Equal Conditions. He 
examined the multitude, and by means of Capacity, he 
snorted against Equality and demonstrated as a fact from 
character that Equality did not exist in the multitude 
or in the individual. The multitude laughed and hooted 
at Pride because each was careless. All had their equal 
portions of G-od's blessings and felt independent; yet 
Pride was right about the lack of equality in the multi- 
tude. But why did he find pleasure in this term of the 
problem of life without seeking further for wisdom ? The 
problem is open to examination in every condition. 
Equality does not arise from the individual or from the 
multitude. Equality is the inheritance in eternity of the 
children of the living God. All beings who have possessed 
the power of free will or choice may obtain this eternal 
inheritance, because free will or choice is the birthright 
of the children of the Almighty One. Free will or choice 
both here and in eternity is the means of identifying the 
sons of God. The Almighty calls beings into existence. 
He breathes into them the breath of life. Thus, men re- 
ceive free will or choice. They become living souls, 
children of God. Yet the children need education or else 
they were gods before the Father made them. Education 
would reveal Self to Self and Self in association, while 
all would know the Almighty Father who taught them. 
But Self, being free to choose, must also choose a char- 
acter and responsibility. Then examination begins be- 
tween the Father and the children to make eternal agree- 
ment between them. Each child may accept, each child 



22 

may reject the Father. The Holy Father would choose 
all to be His children, yet He, too, has a choice, and he 
rejects rejection. 

While in Equal Conditions, Self Will, Selfishness and 
Vanity were continually bringing Self into contention. 
Confusion would have been among them from the very 
beginning of Equal Conditions, but the Equal Labor 
Problem was so simple that there was no need of in- 
terference from Him. Yet this part of the Problem was 
not yet worked out, because of the stranger who rejected 
Equal Conditions. Pride remained alone; he would not 
associate, not even with Vanity. His position was equal 
but not his enjoyment. He would not associate with 
inferiority. But the eye of the Lord was upon this 
stranger in creation, and He determined that the ad- 
versary should assume outward form. Then the Lord 
laid a snare for this strange plant by sending one equally 
strange into Equal Conditions. And while the children 
were occupied in applying the familiar problem, a new 
term appeared in the Labor Standard. This term was — 

the UNEQUAL QUANTITY. 

THE UNEQUAL QUANTITY. 

1. The Unequal Quantity is that greater portion of the 
gifts of God which may be gathered from the place, when 
with equal care and equal proportion of labor a neighbor 
gathers less. 

THE MANNER OF EXCHANGING THE SUPPLY. 

The Equal Labor Standard requires that all similar 
gifts or necessities shall be added together to form the 



23 

quantities. The proportions of labor belong in the indi- 
vidual amounts as well as in the quantities. The sum of 
the labor is the value of the Supply of Necessities, while 
the individual proportions of labor value contained in 
the amounts equal the value of choice in exchanging the 
quantities. 

The choice of the individual is made when he selects 
the seed to obtain his supply of necessities. 

After the ingatherings the sum of the labor is ascer- 
tained and the individual receives credit for labor value 
according to the proportion of labor which he has per- 
formed in the amounts. 

The amounts of gifts in the quantities are noted, and 
their ratio of exchange are settled according to the pro- 
portion of labor that was expended upon the quantities. 
The gifts are apportioned according to the original 
choice made in the selection of seed, and when the quan- 
tities are exchanged, the labor is expended; then it is 
found that each individual has received his exact choice 
in weight and measure, according to his request which he 
had placed before God in his prayers when selecting the 
seed; and the exchange value of gifts that are found in 
the place is just equal to the labor value performed by 
the individual. 

THE STRANGE TERM AND ITS RESULTS. 

Before a certain supply of necessities had been ex- 
changed between the children, one of the bright ones was 
surprised to find that the figures which represented the 
labor value in the supply did not correspond with the 
amounts of gifts which he had found upon his place. He 



24 

examined again and ascertained that he had thirty days 
less exchange labor value in the gifts which he had found 
in the place than his proportion of labor value in the 
amounts of labor called for. He made known this 
strange occurrence, and a general examination was made. 
It was found that this strange thing had appeared in 
other places, while the examination brought to light 
something equally strange ; many of the children found 
more upon their places than their proportion of Jabor 
value called for. It was also ascertained that the total 
value of the gifts which had been found exactly equaled 
the total value of what had been lost. 

Such an event had never before occurred; for up to 
this time it had been found that although the choice was 
not sent to the place the gifts sent to the place equaled 
in value, the individual proportion of labor. Then 
great discussion arose. Those who found the un- 
equal quantities were all possessed of great capacities, 
which were filled with the adversary plants; while the 
ones who lost their necessities were among the most care- 
less and selfish of sinners. It should be noted that, in 
Equal Condition, it is not necessary to mention the Un- 
equal Quantity by rule in the Equal Labor Standard of 
exchange ; for the rules of this problem settle all unequal- 
ities in quantity by placing the proportions of labor value 
in the amounts of individual labor as well as in the quan- 
tities of gifts. 

All the children knew that this change came from their 
Father, and the proud ones came forth from their hiding 
places to hail this new term as a change in the standard 
of labor. But God had taught the terms of the problem 



25 

to His children and no one can add to or take from His 
standards. Yet Capacity insisted so strongly that the 
Unequal Quantity was punishment against the careless 
ones ; that those who lost their necessities had no courage 
to strive for them. They admitted leading selfish lives, 
but the confession did not regain the gifts. When the 
contrite heart will confess its folly, Pride would establish 
the confession as guilt forever. Many of the children 
contended against the proud ones, but these raised such 
a clamor that Vanity joined them ; and, being among the 
judges, these two influenced Self Will to admit the claim 
of the ones who found the Unequal Quantities, and their 
right to demand Equal Labor Value in exchange for 
these gifts. The multitude did not dream that this judg- 
ment had overcome the Equal Labor Standard, as most 
of them had their necessities in full, so they remained 
careless ; but the Unequal Quantities continued to appear 
in all following supplies. Now, one of those that had 
lost a portion of gifts when this strange term appeared 
in the problem, made effort, after judgment had been 
given against him by Self Will and Vanity, to regain his 
necessities. He went to one near-by that had found the 
gifts, and represented his needs. "Of course," said the 
Needy One, "the necessities that I lost are not required 
for your existence ; and I am willing to give the full ex- 
change labor value for the gifts which you found. They 
were valued at thirty days' labor." 

"I know nothing whatever about the gifts which you 
lost," said the proud one, "but I am aware of the value of 
the gifts that I found. You may be valuing the quanti- 
ties by the old laws and regulations, which were suited 



26 

to our infancy, but the new standard that was revealed 
has done away with old values. Now, let me explain. By 
the old Standard, the proportions of labor value re- 
mained in the amounts. By means of the new Standard, 
the proportions of Labor Value leave the individual 
amounts and enter the quantities which God sends to 
the place. You say that thirty days' labor was the value 
of the gifts which you claim. 

This lost thirty days' labor value was added with the 
gifts that were found, to an average individual supply, 
and increased the value of that supply by the amount 
added. But the thirty days' labor value also increased 
the proportion of the supply to which it was added by 
the proportion of its own amounts ; and the gifts in the 
average supplies became decreased in ratio of exchange 
by means of this proportion that was taken from the av- 
erage supply. As the average individual labor value in 
the present supply is ninety days, the proportion of this 
thirty days' labor value which is lost by the decrease in 
ratio of exchange is ten days. Therefore, your lost labor 
value, according to the new dispensation, is forty instead 
of thirty days' labor value. "Now, my brother," contin- 
ued the one who has capacity, "we may behold how it is 
that Godwill openly punish the sinner. Look around you 
and see that it is the careless ones. Those who do not 
fill their capacities are those whom God has selected to 
show His displeasure, and you may also observe that God 
will openly reward those who fill their capacities. But 
the Standard of Value is changed. It is apparent to all 
that capacity is now the Standard of Value with God." 

A study of the changes that accompanied this one 



27 

transaction will bring to light the most important terms 
that are used at the present time in exchanging the 
quantities. The individual amounts of labor that are ex- 
pended upon the place should bring equal quantities of 
gifts. When the gifts are not found in the place, they 
might be obtained from the supply if the amount of 
labor and the gifts were held in common; but, by the 
seizure of the gifts in the place, the excess of labor value 
contained in these gifts become added to the amount 
of labor value of the individual who has seized upon the 
gifts. If the loss ended here, the amount of labor value 
lost with the Unequal Quantity would represent a new 
quantity in the supply that might be called Extra Labor, 
the source from which the individual can obtain an ex- 
tra large house, extra furniture, and extra quantities of 
gifts equal to the amounts of labor value that are lost 
with the gifts. 

But the amount of labor value that is added with the 
Unequal Quantity will also increase the proportion of 
labor value of the individual above that of the average 
in the supply, and, therefore, decrease the ratio of ex- 
change of the Unequal Quantity by its own proportion 
of labor value. The individuals who possessed average 
supplies met this decrease in the exchange value of the 
gifts by an equal decrease in ratio of their own supplies, 
but without any change in the proportion of labor value. 
So, also, did Needy Labor, the one who lost his necessi- 
ties; but Needy Labor did not have an average supply, 
and when he reached the end of the gifts that he did 
possess, he found that this decrease in ratio had cost him 
ten days' additional labor value, because he had no aver- 



28 

age supply. But the exchanging of quantities by ratio 
and proportion of labor value is hidden by the words 
that are used at the present time, and this ten days* labor 
value that was lost in the decrease of ratio in the gifts 
represents the origin of that strange quantity known at 
the present time as — Interest. The seizure of the Un- 
equal Quantity brought with it a new condition of things 
called Unequal Conditions, where the Sons of the Living 
God are forced into quantities called Needy Labor and 
the afflicted. But Pride and Vanity reached to great 
heights in these conditions, as they became the chief 
judges of the terms in their own problems ; and Capacity 
has since been ever ready and happy to explain the re- 
quirements of Equal Conditions as a dispensation from 
God. 

The success of the proud ones in obtaining judgment 
in their favor to keep the L T nequal Quantities became 
the means of nourishing Pride and Vanity, for place 
and position became of great value in their eyes, 
and, where formerly Pride had despised to be a 
judge of the Equal Labor Standard, he willingly 
became a judge under the new dispensation. But 
the judgment concerning the Unequal Quantities be- 
ing based upon an assumption not contained in the law, 
in order to establish the assumption as a power there was 
need of a power to support the assumption. Pride quick- 
ly supplied that need. He decided assumption to be 
above law and that authority should be upheld by Force. 
Then Capacity in his enjoyable position as a teacher ex- 
plained to the Needy Ones the purposes of their Father 
who had left them. Capacity taught how foolish it was 



29 

to suppose that Equal Conditions could last forever. Ca- 
pacity could point to the words of God and prove that 
there were both unjust and justified ones among them, 
and he would urge Needy Labor not to judge his Lord 
concerning conditions when it was so clear to all that 
the careless ones were the sinners. 

From our present knowledge of Unequal Conditions it 
is easy to tell the final results derived by labor from the 
unequal quantities. As the individual proportion of 
labor value was lost from the amount, Needy Labor lost 
his equal value in bidding for choice of place. The con- 
tinual increase of interest from this lost proportion of 
labor value was the cause of his losing his choice of direc- 
tion in labor; then followed the loss of fixed habitation. 
When that point was reached, Selfishness taught Com- 
bined Interests how to settle the value of labor in ex- 
changing the quantity. With this settlement of labor 
value there was left to Needy Labor just one more step ; 
he sold his liberty and his person to the proud ones to 
preserve existence. 

This result to labor brought about the condition 
which the adversary plants love best. It is when sur- 
rounded by the full success of their efforts that their 
quantities, qualities and capacities can be most fairly 
appreciated. In the present condition, which was then 
a future, we have not quite reached that advanced state 
of labor conditions — the complete results of the Unequal 
Quantity. A few other terms have since been added; 
for the Lord is working out His problem, and in the end 
all things are to be revealed to the children as their Lord 
has told them. There is nothing hid that shall not be 



30 

known. But we may know, from even a hasty examination 
of the Word of the Holy One, how patiently He repeats 
the lessons that He would have His children learn. And 
it is true, it is true — let repetition point out the warning 
— that responsibility must be met by each single one. 
Therefore, the Lord is patient and repeats the lessons. 
Meantime, we may take a glance around present condi- 
tions and observe that the same adversary plants are 
flourishing. They teach the new dispensation. Yet 
listen — how was it that the Holy One drew the reluctant 
adversary from within self to associate with his fellows 
in Equal Conditions ? He laid a snare for Pride who came 
speedily from his hiding place to take the bait, and thus 
the desire was permitted to form its outward shape. 

But Needy Labor had sinned in Equal Conditions by 
means of Self Will and Selfishness in association with 
pleasure. The permission to Pride brought punishment 
to the Needy Ones, and in their distress many of the chil- 
dren saw their folly. Then they remembered the patient 
Father and turned to Him with repentant hearts. That 
was sufficient. The Almighty will not leave the peni- 
tent hearts to wait. He came quickly to de- 
liver them and brought rejoicing to those who did not 
forget that they had a living Father. Then the new 
dispensation was met and called up to judgment before 
the Equal Way of the Judge of all. Pride and Vanity were 
found guilty and condemned, and the everlasting sen- 
tence was pronounced against them. 

Now, Satan was chief among the children of Pride. 
The Equal Way of God established his guilt. He was 
speechless before the sentence, but the joy of the chosen 



31 

ones attracted his attention. He was astounded when he 
beheld who were among the happy ones. The very lowest 
and vilest of the children, those that had openly and 
repeatedly sinned against God, were saved. Among the 
chosen were Michael, Eaphael and Gabriel, who had been 
sinners with the rest ; for all had sinned in Equal Condi- 
tions. When the proud ones beheld these among the 
chosen ones, they appealed to the Lord for a different 
judgment. Now, Pride, Vanity and their associates did 
not dare base an appeal upon any indefinite meaning in 
the law ; for guilt is not established against the individ- 
ual, except by means of understanding. When the con- 
demned ones appealed from God's judgments they un- 
consciously based their appeal upon the adversary stand- 
ard. Pride and Vanity pointed out the self confessed 
sins of the multitude and made comparisons between 
these offences and the sins that were proven against 
themselves. They petitioned for mercy, because the 
other sinners were saved. It is one of the many wonders 
concerning our Almighty Father that He will reason 
with the most wicked as well as with the obedient among 
His children, and, in order that we may obtain wisdom, 
He will both ask and answer questions. He, therefore, 
explained the justice of His judgments by the fact that 
He, the Lord, saw every hidden thought, and that by ex- 
amining the desires and purposes of His children He 
knows them all and judged them rightly. He also ex- 
plained that, although to the eyes of His creatures He 
might offer to forgive the sin in one which was estab- 
lished against another, such opinions were wrong; be- 
cause He also searched for a contrite heart that He 



32 

might lead the sinner to repentence, and although the 
forgiven sinner had been guilty, the forgiven sinner did 
not really love sin. God also explained the nature of 
contrition and repentence, and how it was that by His 
power of examination He could judge the capabilities of 
the sinner. When the condemned ones heard of capabili- 
ties, they cried the more. They claimed capabili- 
ties for good if the Lord would only find the condition. 
They could point to the momentary enjoyment of trans- 
gression by the chosen ones and call that love of sin and 
to fear of punishment in themselves as contritioii and re- 
pentance. They claimed that the judgments of God to 
be equal should save all or condemn all. 

These claims were based upon the Adversary Standard 
of Self Comparison. By means of this Standard Self 
Will, Selfishness, Pride and Vanity sit in the judges' 
seats, the Equal Way of God is overthrown, and the New 
Dispensation comes in — every creature becomes a god. 

When the sin of pride is established against the indi- 
vidual, the proof will also show that such a one has 
neither brotherly love nor humility; and therefore can 
have no knowledge of repentance or obedience. Now, 
these condemned sinners proved their blindness by rea- 
soning according to the adversary standard. Pride will 
never confess. He admits the proven guilt, if by so 
doing, punishment can be escaped, and even then, Pride 
will seek to justify his sins. But the contrite heart 
makes a looking-glass of God's Equal Way. He holds it 
up, beholds an unclean creature, then slinks; but the 
Holy One comes after this unclean thing to wash his sins 
away. 



33 

It is in vain by words of understanding to demonstrate 
in Pride a conviction of guilt. Yet Pride was condemned 
to everlasting punishment and appealed from this judg- 
ment. If Pride and his companions had entered imme- 
diately into the condition of punishment, the appeal 
might be an everlasting one ; but where the spirit would 
dare appeal against the judgments of God, an ever- 
lasting terror shall be added to his punishment. The Al- 
mighty will reveal the fulness of His love. 

The Lord made known to Satan and his companions 
that the appeal was noted and the decision ready. The 
answer to the appeal was that "their capabilities would 
be tested." Then the Lord outlined another problem. 
He would create a new world with children upon it. The 
condemned sinners were to have great, but hidden power. 
They were to be permitted to advise the direction of hu- 
man effort in order to establish their own ends. They 
might drag His children into association with sin ; every 
opportunity would be given them to demonstrate their 
capabilities for good or evil, and He would prove that 
there was no good thing in created beings unless derived 
by application from the Father's teachings. In the New 
Conditions the Equal Problem is not first revealed ; but 
His purpose is clear that men should search for Hidden 
Values. Some terms are first revealed to human judg- 
ment; and in the application of these terms, the capa- 
bilities of all His creatures become a simple problem to 
the Mighty One. The Truth and men grew up slowly in 
association, and in appearance looked as if relations. 
Man even claims that Self forms the light in association 
with Self. Yet it is clear to the Sons of Wisdom that 



34 

the only offspring of Association and Self is darkness. 
No light was ever beheld by man, except the outward re- 
flection from the Father or t^e voice which utters the 
beautiful propositions of justice and suggested the truth- 
ful answer. During the workings of the Problem the 
Lord came down as a king and chose a people. He 
taught His equal judgments ; and though the Only Mas- 
ter, He offered equal choice to His children in making 
agreements. Then the chosen people, by the equal choice 
which He had given them, turned from the Equal Way 
of their Mighty King. He then lay aside the crown of 
glory. He left the beauty of His person. He came as a 
little one among His children and then grew up as a 
child among them. But, oh ! with such a beautiful light 
of His own, that whenever He uttered His voice the chil- 
dren of men could not but listen. The Lord had out- 
lined conditions to test the capabilities of His sons and 
daughters, and then while among them He was tested 
and demonstrated capabilities of His own. As a result 
of this test, behold — two mountains appeared and filled 
the whole earth and the heavens — love, the composition 
of His person ; self sacrifice to obedience as agreement to 
condition. Through love alone we know our God and 
Maker. Through self sacrifice alone, we understand its 
nature. But how were the capabilities which He had 
shown accepted by those who had sought for mercy 
through conditions? Instead of shrinking with Him 
from sin while teaching the truth, they rejoiced at sin 
and themselves taught falsehood instead of learning 
mercy from the mercy He taught, they would gain 
acceptance from Him by accusation against weakness. 



35 

No pity appeared in their hearts towards affliction ; they 
persecuted the afflicted ones. They showed no desire to- 
ward wisdom; but obscured the light by false impres- 
sions. And while accusing their brethren before the 
Father, their own capabilities toward Him were tested, 
in the father they chose; when he shaped the lips to 
impress the kiss of a traitor, and when together they 
led forth the Holy One to apparent destruction, their 
capabilities appeared against the throne of the Mighty 
One. And hereafter, when final judgment has been 
given, the eternal protest of the condemned ones is to be 
found shaped up in the condition of the one who re- 
pented — but too late, and then hanged himself. 



CHAPTEE III. 

UNEQUAL CONDITIONS. 

T. Do you mean to say that you believe such things 
to be true? 

J. The fact that I offered them as my opinions of 
truth should be the answer. 

T. There are truths in your statement, no doubt, but 
to profess to know more than what has been shown to 
others by God is an assumption. You shape up the af- 
fairs of this world into different conditions and make 
angels talk and act like men. • 

J. What different way would angels talk if they were 
placed in the same conditions with man ? If truth and 
falsehood be in the condition when once we learn the 
terms, we may examine the condition by means of reason, 
although we be absent in person. 

When Truth alone is in the proposition and Self does 
not search out the right, then Self has closed his eyes to 
truth for fear he should behold the light. 

When Falsehood alone is in the proposition and Self 
does not observe the right, then Self would associate with 
Falsehood to hide his person from the light. 

When Truth and Falsehood both are in the proposition 
and Self does not search out the right, let Self search 
closer for his old associate, turn about and behold the 
light. 



37 

T. We can search out the Truth if we desire to do so ; 
but our efforts should be confined to what is placed be- 
fore us. David possessed wisdom, therefore he inquired 
for Truth with caution — "Lord, my heart is not exalted, 
nor are my eyes lofty. Neither have I walked in great 
matters, nor in wonderful things above me." 

J. What are the great matters too lofty for men? 
The works of God from beginning to end have been 
placed before us. We, the children, may fully examine, 
or they would not have been shown us. We have learned 
of beings that the eye may not behold. Yet having been 
told of such beings and that their doings concern us, this 
lesson then appeals to our reason. There is no limit of 
distance or time to stay us from searching; for our 
Father tells of an eternity before us while He is the only 
beginning. But to the eye of wisdom, one glance at the 
How is sufficient. The How is too high for a child's 
comprehension, but not for the Father's; therefore the 
children delight to bow down to His glory, for they know 
that none other but Him exists in heaven, on earth, or 
the underworld, but their own Father, the Almighty 
One. These truths are children's lessons. When Om- 
niscience, Omnipresence and Almighty Power are offered 
to the children's observation, they accept such attributes 
of God and meet such things as terms by recognition. 
But here the children go no further; for as questions, 
these terms can be examined by the Father alone. The 
questions offered by the Father for the children to study 
are many and wonderful. They come to us in time ; they 
accompany us into eternity ; but every single one and all 
together that are placed before the children are con- 
tained within the limit of God's Equal Way. 



38 

T. These things do not justify one man from offer- 
ing to another an individual opinion of Truth as a fact. 

J. The opinion may be held by Self as fact, and yet 
the Truth accepted by the individual may be offered as 
an opinion to another. This is especially the case con- 
concerns our judgment of the Law, our responsibility de- 
mands that we contend for the Truth. What is there dif- 
ficult to the understanding about Equal Conditions? 
God's Equal Way proves that He will not create a condi- 
tion where happiness is impossible to His children. The 
beautiful proposition of justice and the truthful answer 
make obedience in the children a requisite. A contrite 
heart will demonstrate to its possessor that happiness 
cannot be enjoyed in the presence of God without obedi- 
ence. The mercy of God can guide and strengthen Self 
so as to overcome Self Will and Selfishness ; for in eter- 
nity the birthright remains with the Sons of God. The 
Lord will be ever watchful to guard His children from 
the contents of Self when he does not bow down to Pride 
and Vanity — the adversary gods. These beings the Holy 
One will crush. They entered His creation coming forth 
from Self. They would remain an everlasting and 
strange power ; with Force as their representative. Where 
condemnation exists as a condition, the conditions are 
brought into existence by the Strangers in creation. God 
first warns Self about condemnation as a purpose. There 
were to be no strange gods admitted into creation, because 
He, our Father, is the Only One in eternity. If Self had 
avoided strange gods, the purpose of condemnation would 
have remained forever a purpose; but Self brought 



39 

strange gods into existence — Pride and Vanity. These 
adversaries changed the purpose of God into a condition ; 
and now, both purpose and condition remain to guard 
Equality — the corner-stone of Equal Conditions — both at 
present and in the future from the folly of Self Will and 
Selfishness. Equality in obedience is the requisite of the 
children of God. Equal responsibility before the judg- 
ments of God is the accompaniment of the birthright of 
free choice. 

T. Admitting what you say about God's judgments 
to be true, why bring the Labor Problem into heaven ? 

J. Pride was condemned before this world existed. 
Pride will not associate on equal terms with the multi- 
tude; while to the Equal Will in Equal Conditions, Pride 
in another Self becomes nauseous. If Pride was placed 
in power by God, then Pride might associate with the 
multitude, because conditions would be unequal and sat- 
isfactory to Pride. But who will dare accuse God of 
forming Unequal Conditions ? Prom whence, then, does 
Pride arise ? As Pride does not willingly associate with 
the multitude, and the Equal Will does not welcome 
Pride, association must be based upon some common 
necessity between them. 

If continued existence were derived without means 
and directly from God, there would be no need of asso- 
ciation between Pride and the multitude. Continued ex- 
istence is derived directly from God, though indirectly by 
means of the gifts and necessities which are sent in the 
Bupply. As the gifts of God are obtained by means of 
Labor, Labor becomes a necessity in common between 
Pride and the multitude. 



40 

If the choice were sent to the place, the necessity in 
common between Pride and the multitude would end in 
exchanging the choice of place. As the choice of gifts 
is sent to the supply and not to the place, the exchanging 
of quantities to obtain the choice is the necessity in com- 
mon that brings Pride and the multitude into associa- 
tion. 

It has been revealed to the children of men that our 
future existence in heaven will be sustained by means of 
the gifts of God. Labor, as a means of obtaining these 
gifts, may be questioned; but Pride does not remain in 
the problem of labor in future existence. Therefore, 
the question of association does not extend that far. But 
as life is sustained, both at present and in future, by 
means of the gifts of God, then it follows that existence 
in the past was also sustained by the gifts of God ; and as 
the angels fell because of Pride, then we may know that 
there was association among them. As there was both as- 
sociation and the gifts of God in the past, we may know 
that association was based upon exchanging the quanti- 
ties for choice. As the angels were created and not de- 
rived from one another, they must have been educated by 
God, and therefore taught nothing but Equality, Justice 
and Truth. The children of God must establish their 
characters for eternity; and as Pride was born of Self, 
it was necessary that the Lord should (apparently) 
leave His children. They were as graduates from His 
School of Truth and therefore entered Equal Conditions. 
The Proposition of Eelative Values demonstrates the 
justice of the Equal Labor Standard ; and therefore, the 
children began Equal Conditions with this Equal Stand- 



41 

ard, Pride in association is upheld only by means of the 
Unequal Quantity which gives a power of demand against 
Needy Labor; therefore, the Unequal Quantity — Extra 
Labor and Interest. If there yet remains any term that 
might cause you uncertainty, then search the Equal Way 
of God. My judgment bids me go no further. 

T. These deductions may appear truthful to you, but 
I don't care to examine such questions. There are at 
present great unequalities, no doubt, in the exchanging 
of labor values. If we could but overcome the unequali- 
ties of the Franchise and the Combinations of Industries, 
the supply and the demand might be more equally met 
by means of the Competitive System of Exchange. 

J. There is no such thing as a Competitive System 
of Exchange. We exchange labor values at present by 
means of Barter. I have been unable to find but two 
means of labor exchange — by the Equal Labor Standard 
and by means of Barter which ends in slavery to the 
multitude. 

T. How can you call a system which has a standard 
of exchange like gold or silver, Exchange by Barter ? 

J. System cannot be built upon Individual Action. 
System represents Law. Man should submit to law as the 
superior. Individual Action, when independent, repre- 
sents authority, because the Individual, when not sub- 
missive to law, will grasp the power and exercise author- 
ity in order to elevate himself and shape Unequal Condi- 
tions. But Law will regulate Action in the multitude, 
because Law represents the word of God and will equal- 
ize condition. 

I sought for information from those who wrote upon 



42 

the Labor Problem, but I got confused. My mind is too 
simple to understand men who jump into the middle of a 
problem and try to solve it by making comparisons be- 
tween their Capacities. Then I began to examine the 
Labor Problem by sitting at the feet of the Master who 
sends the Supply of Necessities and all other blessings. 
When I began learning from Him I had no need to 
bother about the Capacities of Learned Ignorance, be- 
cause the terms of the Equal Labor Standard pointed out 
more values than were hidden by Barter Conditions. 

BARTER CONDITIONS. 

In Equal Conditions, when men gather the blessings, 
they find by argument the sum of the labor. They then 
divide the quantities among themselves according to the 
choice and the individual proportion of labor. In un- 
equal conditions, as the inheritance has been lost, the 
choice of necessities and the equal labor exchange stand- 
ard have been lost with it. 

When the equality of labor exchange value is lost to 
the multitude, the value of labor remains hidden in the 
quantities ; then the individual demands what he will for 
his gifts. The individual would fix his own value upon 
the gifts if it were possible. The individual value is the 
greatest amount of labor that can be forced from a 
brother in exchanging God's gifts. The multitude are 
unwilling to exchange a greater value for a less ; but the 
choice of the multitude is contained in the supply, not 
in the quantity. The desire to obtain the choice of gifts 
is the cause of the agreement in exchange. The agreed 
value is the barter value; but the real labor value that 



43 

is contained in the quantities varies and fluctuates from 
ignorance, and because of unequal methods in exchang- 
ing the gifts. 

Equal Conditions were overcome when Pride and 
Vanity stirred up Individual Action, who seized upon 
the Unequal Quantities. Then the new quantities, Needy 
and Extra Labor and Interest began farming as a conse- 
quence. Extra Labor Values grew less as these other 
quantities grew greater in proportion. Barter, the 
daughter of Independent Action, was then born and re- 
placed Equal Conditions. Then Pride and Vanity estab- 
lished the adversary Standard of Exchange — gold and 
silver. 

And now Needy Labor goes seeking for choice. He 
meets with one who may ask what he will, but Economy 
shows Needy Labor that he cannot buy; so Labor with 
Economy goes further. Labor then meets with Competi- 
tion. "Come with me," says Competition, "and I will 
show you where you can exchange to the best advantage." 
Then Competition brings Labor to examine the quantities 
while he says to the owners, "This is Needy Labor accom- 
panied by Economy; he pays cash and won't pay more 
than labor exchange values." Then the owners of quan- 
tities bustle about to attract the attention of Labor with 
Economy, for fear that Competition will take Needy La- 
bor elsewhere. Thus, Competition brings Labor with 
Economy among the quantities. He hurries in every di- 
rection and insists that the exchange value of Needy La- 
bor is equal, except the loss of the Unequal Quantities in 
the present supply plus the accumulation of interest. 

Demand hides himself among the quantities — he is 



44 

not with, he is against the multitude. Demand is the 
representative and collector of the Unequal Quantities. 
Demand names the values in the quantities, but Compe- 
tition watches him while the multitude are choosing 
from the supply. Competition and Demand are alike ig- 
norant of the exact value of labor in the quantities. Com- 
petition examines the quantities as they are coming into 
the market and then tells Labor what he thinks to be 
their value. Demand often tries to hide the value of the 
quantities from Competition, because he (Demand) rep- 
resents Individual Valuation. Demand does not know the 
capacity of Consumption which may vary unexpectedly, 
and when Consumption comes suddenly, Demand will in- 
crease the individual valuation of the quantities. But 
Competition hears of it and hurries to bring all the sepa- 
rate parts of the quantities into the market. Then In- 
dependent Action lowers the prices. If Consumption be 
slow or unwilling, Demand gets alarmed, and to be rid 
of the quantities he will drop below the real labor values 
in the supply. Thus, the uncertain movements of Con- 
sumption and the ignorance of the real labor value in the 
supply confuse both Consumption and Demand, and 
through this mutual ignorance the real ratio of the quan- 
tities will often vary while exchanging the supply. But 
in the end, the sum of the labor and the gifts in the quan- 
tities reach Consumption in exchange at their real la- 
bor value, minus the Unequal Quantities and Interest, 
while the gifts and necessities in the supply are equal to 
Consumption. 

Competition is of great aid to Labor in Barter Condi- 
tions. Competition is sometimes confused with indi- 



45 

vidual valuation. But Competition really strives to show 
the labor value of the quantity plus the Extra Labor and 
Interest; for Competition cannot go outside of the condi- 
tions. When Competition fights the exchange value of 
the quantities down to their labor values, the owners of 
quantities may war upon each other by lowering the 
labor value of the quantity. This again is individual 
valuation, but Labor can stand such changes so long as 
the individual valuation is kept away from the labor 
quantity. But the Franchise and combined individual 
interests seek the advantage, and although the advantage 
is at times against the intermediate trader, when the 
intermediate is destroyed, then the advantage joins with 
the common attack upon the quantity of labor. The 
Franchise is the advantage in one shape while a concen- 
tration in quantity that reaches beyond the efforts of 
competition to demonstrate and beyond the rights of 
good will is the advantage in trading. 

I. Where products are raised and exchanged in locality 
their value is made apparent to the individual by Compe- 
tition, because the methods and results of obtaining these 
products are opened to the examination of all. 

II. The exchange value of products in locality is the 
average value of the means by which the products are ob- 
tained. 

III. The exchange value of products in the general 
market is based upon the average of the Local average 
values, while the proportion of the individual quantity 
is based upon this average market quantity. 

IV. A concentration in quantity contains many local 
average values. Where the local average values in the 



46 

concentration have not been previously ascertained by 
Competition, the average values of these local quantities 
are hidden in the concentration. 

V. The exchange value of a product or commodity 
is contained in its whole quantity, but the average value 
of the quantity may vary during the time of exchanging. 

VI. When a product or commodity has reached con- 
sumption, the hidden value and the varying averages 
can be made clear, because the value of the quantity has 
been demonstrated. 

VII. Where locality is favorable to industry, the favor 
may be a natural or an acquired advantage ; but the value 
of the advantage in locality is limited to the nature of 
the favor. 

VIII. When the value of the local advantage is ex- 
hausted, Competition will average the price of the com- 
modity in locality to its exchange value in the open 
market. 

IX. When a concentration in products is found in 
locality, the concentration may acquire the advantage of 
locality against competition in the open market, but not 
against competition in locality. 

X. When the concentration in quantity is greater or 
less in locality than the quantity in the open market, 
competition will average the exchange values between 
the quantities. 

XI. Wherever competition exists, competition will 
search and point out to the multitude the local and 
market value of commodities and demonstrate the nature 
of every advantage. 

XII. Where Competition cannot demonstrate every 



47 

advantage, either in locality or in the exchanging of 
quantities, the failure of Competition is caused by some 
hidden advantage. 

XIII. Good will in trade is the extreme claim that the 
owner of a product or commodity can present to the 
multitude, but a hidden advantage becomes the enemy of 
the multitude, because a robber of good will. 

The mine owner may obtain a regular concentration in 
quantity and Competition be unable to demonstrate its 
value, while good will cannot separate the quantity into 
parts, because the advantage is a natural one. But in 
trading a concentration in quantity is impossible without 
good will, except through some hidden advantage. 

T. What do you mean when you say that the gifts 
and necessities in the supply are equal to consumption ? 
That belongs to your theory of Equal Labor Conditions. 

J. Equal Labor Conditions is no theory. That term 
of the problem comes into Unequal Conditions. The con- 
sumption of the multitude and the amount of gifts in 
the Supply of Necessities are equal. 

T. Well, now, I have got you. Where do you leave 
the surplus that God sends so regularly ? 

J. God send a surplus into the Supply of Necessities ? 
Why would God send such a strange quantity ? 

T. Why do you ask me such a question? The sur- 
plus is before you if you will but look. 

J. The surplus is before us sure enough; but the 
fact of the surplus is no proof that God sends the sur- 
plus. I believe that God never did send a surplus in the 
Supply of Necessities. 

T. Then, if God does not send the surplus, where 
does the surplus come from? 



48 

J. We may easily understand God if we but seek to 
know Him. Then, why think that such a strange gift as 
a surplus would come from our Lord and Maker ? Just 
examine the question : A surplus sent by the Almighty 
— to whom and for what purpose would this quantity be 
sent? Cannot our Father count us? Are there any 
among us whom God does not know ? Then, why a sur- 
plus? Does the Lord find a surplus unexpectedly and 
place it in our hands for safe-keeping ? 

Let us realize this truth: Our Father is the Al- 
mighty God; there is no other — "the course of every 
good and perfect gift" and of every blessing. He teaches 
us to look to Him for daily bread — not only men, but 
every living creature waits on Him ; for in His hands are 
stored the gifts with which to feed His children both 
here and in eternity. Then, why call this strange ap- 
pearance a gift from our Father? 

When manna was rained from heaven in the desert, 
the Lord apportioned each single child a measure. Nor 
could selfishness change this standard portion; for "He 
that gathered much has nothing over and he that gather- 
eth little has no lack," while an extra portion was sent 
that they might rest on the Sabbath. If this was great 
trouble, the Lord might have sent a supply for the sea- 
son; but for forty years the Lord patiently taught His 
children the necessity of relying upon Him. Then, in 
feeding the hungry with the loaves and fishes (here, be- 
hold His compassion ; when did ever God willingly hold 
back His blessing?), did His instruction suppose a waste 
or surplus? "gather up the fragments that nothing be 
lost." 

T. I shall not attempt to answer these questions. I 



49 

believe as you do, that God sends the supply; but the 
surplus is here. 

J. There is a surplus formed from the quantities, but 
there is no surplus sent by God to the Supply of Neces- 
sities; of this I am positive. God offered to send a double 
portion every sixth year to those who would rely upon 
Him. It appears clear to me from this that our Father 
desired His children to have time that they might study 
and obtain education, to travel and examine the different 
parts of the world; and thus they might have spread 
abroad a knowledge of God. But God, having sent child- 
ren to dwell upon the earth, according to number, sends 
the gifts also for the necessities of His children — not to 
form a surplus. There is no being or thing that can take 
life from another until the time comes that the life is 
called for by the Father. Life is not derived from law or 
relations. These things conceal God's ways of working. 
Although life is derived directly from God, He permits 
His children to shape life, and to thus show their inten- 
tions. As life and its sustenance is derived directly 
from God, life cannot exist unobserved by God, unless 
under one terrible and exceptionable condition. If men 
will deny the fact that life and the gifts which sustain 
life do not come from God, although by the indirect 
means of labor, then God shall prove the fact. They 
shall have existence sure enough, but they shall be blot- 
ted out of the memory of the Holy One, and they shall 
be accompanied in eternity by everlasting hunger to 
bear witness against them that the gifts to sustain life 
come directly from God. As God sends the necessities of 
life for every child and every living creature that He 



50 

sends into the world, it becomes a question where the 
abundance goes to. There are the widow and orphans; 
there are the sick ones and those otherwise afflicted, and 
all who are poor and needy. Where do the portions go 
to that are sent to such ones from their Father? The 
terms are simple enough. Examine Unequal Conditions, 
the action of exchange by barter; will it be hard to find 
out from these the source of the surplus? 

T. Does not human experience prove that God will 
reward extra efforts in labor by an extra portion of gifts? 
You claim the individual proportion to be the value of 
individual labor exchange. The people do not know the 
exact amount of gifts required or the amount of labor 
that should be used, but the multitude work for a sur- 
plus, so that the supply will not run short. Is the idle 
man sent his portion? Who do you expect will give as 
a right, even to the sick man, the portion that he would 
give him in the name of God ? 

J. The portion that is really given in the name of 
God to the sick or afflicted, to the widow and orphan, is 
given as a right, because obedience to God transfers the 
gift to God, and thus the gift becomes a direct one from 
God. I am too busy to look into the Supply of Necessi- 
ties for the portion of the idle man. Let the idle man 
6earch for himself. Extra labor may be rewarded, but 
we must not be too certain that what we see is really 
6ent us as a reward for extra effort. The extra effort 
in the Supply of Necessities may be recognized by an 
increase in quantity, but not in proportion of labor 
value, because the value of the labor is found in the 
whole quantity, while the reward to extra effort 



51 

in manufacturing may bring the increase and sickness 
with it. God will rule in spite of the efforts of man. God 
will examine the motive of the extra efforts. If it be from 
selfishness, the increase may or may not be sent, as God 
wills; but the purposes of selfish effort will be judged. 
If the motive be guided by the thought of usefulness 
toward others, the extra effort will be positively re- 
warded; but patience may be required in waiting to be 
useful. Still, patience itself will be counted as an extra 
effort when the reward is sent. But God will not dis- 
courage industry by sending direct reward to idleness. 
God rules in Unequal Conditions. He builds up and 
pulls down to suit His purpose. 

In Equal Conditions, if there were any of the children 
unable to labor, each one would have been counted in 
to obtain his full portion. These portions would have 
been apparently taken from the quantities and the pro- 
portions of individual labor in the supply, but in reality 
God would add these portions to the supply, and thus 
the gifts would have been given without extra labor, and 
the gifts would have been credited to the multitude. 

In Unequal Conditions the portions of the widow and 
orphans, the sick and afflicted and needy ones, are sent 
in the quantities. If those to whom the gifts were sent 
had received the blessings, there would be no surplus. 
But the place has been seized upon, and the individual 
keeps the portion of the widow and orphan, the sick and 
the afflicted, all needy ones; and it is from these portions 
that the surplus is formed. The surplus of gifts that 
remain upon earth is deducted by God from the coming 
supply before it is sent. I offer this last as an opinion, 
vet to me it is a fact. 



52 

T. We who believe in God may agree concerning His 
power and glory, but we should not assume to know the 
ways and means of God's actions. There is danger of 
offending God by assuming to know what He does. If 
you had been in Russia last season, or before then; or, 
suppose that even now you were in India, you who 
should know very well that God sends the famine and 
pestilence to punish and chasten His children, that they 
might learn wisdom. Would you trifle with people in 
such affliction by telling them of a full portion and 
Equal Labor Standard. 

J. Oh, if I could but reach their ears to tell them 
concerning their loving Father, what explanations I 
could give them! I would point to where God sent their 
portions. You are right in saying there is danger of of- 
fending God by the assumption of knowledge. But we 
do not offend by seeking to know and understand God. 
To such ones He delights to give an understanding heart. 
If a famine were to appear among us, each one might 
with truth condemn himself as a cause of the affliction; 
but who among us would offend God by condemning in 
like manner a strange brother? Then, how can we ac- 
cuse a strange people of being greater offenders than our- 
selves when a famine appears among them? 

A famine does not always come direct from God. 
This evil comes at times by permission. "The adversary 
goes to and fro in the earth" seeking to break down our 
hedges, but he can neither afflict our person or take hu- 
man life without permission. He will accuse his weak 
brothers of sin, although he tempt them and be the occa- 
sion of transgression. But God is working out His Prob- 



53 

lem, and will allow this spirit to act. Therefore, while 
searching around, upon finding an inlet, Satan sees here 
a permission to act and rapidly destroys the necessities 
of life until stayed by God's hand. These dangers are 
hid from our eyes, but, having been told of them, that 
should suffice us. And when these purposes become ap- 
parent, in the act, we may recognize the fact and the 
ever-lurking danger. 

But, although God may allow these acts of Satan in 
order to establish the character of the evil one, the Lord 
will not give His glory and power to another. He will 
rule while free will is permitted to show its purpose. 
Then, more rapidly than Satan can destroy, the Lord 
renews the life that malice would stifle, and He transfers 
the life to bring forth anew these gifts among the quan- 
tities of other people in whose country they appear as a 
great surplus or unequal quantity. But, while Satan 
looks for the sorrow he would inflict, the Almighty will 
use the famine to carry out His purposes and work out 
His problem. We may learn this from the famine which 
brought Israel into Egypt, while we search the events 
which arose from and followed the famine. 

T. But God does at times send a famine as a punish- 
ment for sin. The prophets are full of warnings upon 
the subject of famines. How are we to tell the intention 
of God in a famine? 

J. Although we may admit that a famine is invaria- 
bly sent to punish sin, the fact that the people who may 
be punished are more wicked than others is modified by 
the purpose which accompanies the famine. When God 
sends a famine to represent His own purpose, then woe 



54 

to the people! for the necessities of life are not sent in 
the supply, and vain is it for men to seek for them else- 
where. But such a famine is announced before it is sent. 
God does not deprive His children without first sending 
warning; therefore, a prophet is chosen by God to make 
a proclamation that the famine is coming, and even then 
the Almighty will stay the famine if the people repent. 
When the people will not listen, then the affliction is 
most terrible, and God permits the wicked ones to eat 
one another. 

But the famine that is permitted to* show the purpose 
of Satan may be understood by the children only when 
the purpose of God is revealed. God may permit one 
people to be afflicted by a famine to punish them and also 
to establish a greater degree of guilt against a people that 
He is making fat for the slaughter. The degree of 
knowledge which God has demonstrated to man is the 
standard by which God will judge His creatures. When 
the Almighty has carefully brought up children from 
the breast and has taught them from childhood His stand- 
ards of judgment, "To feed the hungry and clothe the 
naked, to visit the sick," to give freely of the blessings 
that He has sent them; when, after carefully preparing 
these children to meet the issues brought before them by 
Satan, and the work of Satan becomes apparent in a far- 
off country among a poor, blind people that are but little 
acquainted with the Equal Way of the Father, and to 
whom God would send a loving message, should these 
carefully prepared children, with full quantities of their 
own, hold fast to the great, unequal quantity which con- 
tains the necessities of the poor, afflicted people to whom 



55 

God would reveal Himself? When such a thing is done, 
it appears to me as if God were testing a people and al- 
lowing them to become fat for the slaughter. 

God will not be content with one or more ship loads of 
food when He sends an unequal quantity that would re- 
quire a mighty fleet to carry. When those who* believe 
in God will deliver the message as He sends it, then the 
heathen will say, "Surely such blessings must have been 
sent us from a true, loving Father, for there is none 
other like Him.|" 'Men go forth to preach the gospel to 
the heathen; the heathen would draw a sword upon the 
teacher; the teacher cries out to his countrymen, "Help 
me or I perish!" He would call upon his countrymen to 
aid him with their soldiers to spread the gospel. He is 
offended at the unreasonable heathen, though the 
heathen has been brought up upon such a gospel — the 
gospel of force. But what is the gospel of the Holy 
One? "Repent of your sins; turn unto Me and obey My 
commandments." "Who sends that strange warning?" 
"The Almighty, our Father, who loves you." "What do 
you mean by love?" Where resistance meets love in 
Unequal Conditions, love has but one way to demonstrate 
its presence — by Self-Sacrifice. 

When the teachers will sprinkle the message which is 
contained in the gospel with the blood of self-sacrifice, 
the plant of righteousness will bring forth fruit from 
among the heathen, who mil listen with wonder to the 
voice of those strange beings, that will heal the sick, give 
sight to the blind and raise the dead in the name of the 
Holy One of Israel, who had until that time been un- 
known among them. But let us look further into the 
surplus. 



56 



THE SURPLUS, THE ACCUMULATION OF QUANTITIES AND 
THE ACCUMULATION OF DEMAND. 

The abundance is sent to the multitude in the Supply 
of Necessities. As the abundance and consumption are 
equal, no surplus can be found in the supply. 

The surplus is brought into existence when the une- 
qual quantities are allowed to the individual. First — 
from the amount of direct labor value that was expended 
by Needy Labor and contained in the unequal quantity. 
Second — from the proportion of this labor value that 
was demanded by the decrease in ratio of exchange be- 
tween the quantities, brought about by the seizure of this 
proportion by Demand from the individual amounts in 
the supply. 

The amount of extra labor and the proportion seized 
from the individual amount, added together, represent 
the surplus in a present supply, while the surplus of k 
present becomes the accumulation in a future supply. 

Needy Labor may be called upon by the voice of De- 
mand to regain his necessities by means of personal serv- 
ice which will use up the Surplus ; by labor in shaping up 
some gift for personal use, or by labor in obtaining some 
part of a market quantity, such as gold, silver, coal, iron, 
etc., in amount equal to the labor value that he lost. 

"Where the inheritance in land is controlled by the 
multitude, the surplus labor quantity must be rejected as 
an Equal Labor Quantity from the Supply of Necessities. 
The supply contains the equal portion of gifts that has 
been sent by God to the widow and orphan, to the sick 
and afflicted. God does not place the value of those gifts 



57 

in the sum of the labor. They are hidden in the quanti- 
ties, and when His children will obey Him by first tak- 
ing out these portions, the remaining quantities contain 
the real value of labor in the Supply of Necessities. 

When the Unequal Quantity is first admitted to be 
an individual possession, this quantity will also give the 
individual the advantage against needy labor in bidding 
for choice of place. If, then, Needy Labor would leave his 
fixed habitation in the place and would search for quan- 
tities of gold and silver or labor in another direction:, the 
individual may purchase the choice of place. When the 
place or the inheritance becomes an individual posses- 
sion, then farewell to the future freedom of Needy Labor 
and all who have lost their choice in the inheritance, for 
the individual will then lodge upon the place, the con- 
queror of labor and of individual freedom — Compound 
Interest. 

Compound Interest is the Accumulation of Demand. 
If Needy Labor had not left his place, the advantage 
against him could not have been increased beyond the 
amount of Extra Labor and Interest in any given sup- 
ply ; because the entire amount of labor needed to obtain 
an individual Supply of Necessities does not exceed one- 
third of each yearns labor, and by means of industry the 
individual might have begun each year free from the 
lost labor of the past. Yet the condition must be ex- 
amined. Society is not at present united to the end that 
government should be established by means of Justice. 
Society is at present tied together in a search for the 
choice of the Individual Standard of Value. Society is 
tied together by chains of gold and silver. How, then, 



58 

can the individuals loose themselves in order to unite as 
free men? 

When Needy Labor left his place, Demand bought it 
and lodged the value of the surplus upon it. Then, by- 
means of this lodgment upon the place, the surplus was 
brought into future supplies as the Accumulation. The 
Accumulation in gifts was added to the quantities, and 
their labor value to the sum of labor in the Supply ; and 
both became averaged in the Supply by Competition. 
Still Competition will only admit the Accumulation to 
Equal Labor Exchange with the quantities in the Sup- 
ply ; but the Accumulation being added to an individual 
Supply above the average, the gifts brought in 
by the Accumulation will decrease the ratio be- 
tween the quantities of the individual supplies accord- 
ing to the proportion of Labor Value brought in by the 
Accumulation and thus the Accumulation claims Com- 
pound Interest. Compound Interest is a demand against 
the future of Needy Labor. It remains a Continuous 
Quantity in the market, ever increasing as an Accumula- 
tion of Demand; and being a claim against the future, 
instead of against the present Supply of Needy Labor, 
Demand presents the claim in the form of prepaid rent 
and discount. 

When the accumulation of demand controls the in- 
heritance, the quantities in the supply are taken from 
the market quantities, and their labor value is settled by 
the individual. Demand remains with the Supply of Ne- 
cessities, and is against the multitude and the owners of 
market quantities. Demand first calls upon the multi- 
tude to surrender their liberty and their labor. The 



59 

owners of such quantities as copper, iron, tin, lead, etc., 
are then met and called upon to surrender. Finally gold 
and silver, the agents of Demand, are called in, and then 
the individual owners of the inheritance, by means of 
the power of Demand (who came forth with the Unequal 
Quantity) control the supply of God's gifts and the lib- 
erty of the multitude. But the gifts of God are the 
standards of value. The hand of God holds the supply 
of the future, and the Almighty will work the problem 
out to suit His own will, and the power of Demand will 
be called to account. 

T. Although some of your reasoning upon the ques- 
tions concerning labor appears to be true, you mix your 
reasoning so curiously with the action of God that I can- 
not understand. Many able men have examined the sub- 
ject of labor, and you would do 1 well to examine their 
opinions. You call gold and silver adversary quantities, 
but any worldly possession can be made an adversary 
quantity by the selfishness of men. The business world 
has acquired, by long experience, a safe knowledge of the 
methods of exchanging, and, the question of ratio aside, 
we know that either gold or silver may be used as a re- 
liable medium of exchange. And yet you continually use 
the word "Barter" when speaking of exchanging com- 
modities. 

J. To exchange a gift for a gift is exchange by Bar- 
ter, and to accept the proportion of labor in a quantity 
as a medium of exchange is the same in principle, be- 
cause the gift has also its proportion of labor value. The 
able man has examined the Labor Problem with many 
other questions. 



60 

The able man, conscious of capacity, would search 
a problem in an able manner, and thus become a teacher. 
He demonstrates understanding to all who come before 
him by the single term which the problem yields him — 
ability. The man without ability, but seeking knowl- 
edge, will search a weighty problem by means of judg- 
ment, bring forth many terms of hidden value, claiming 
that even then "the sum of all was but one single term 
in one more wondrous problem." When called upon for 
demonstration, the stammering teacher finds his slowest 
scholar in the able man. 

Now, I have found that there exists certain relations 
between the different quantities that are well to recog- 
nize. I shall place them before you. 



CHAPTER III. 

DIFFERENT QUANTITIES FOR DIFFERENT PURPOSES. 

God has placed before His children gifts for different 
purposes. There are quantities which contain food for 
the support of life; quantities from which gifts may be 
obtained to aid comfort and quantities which contain 
gifts that are useful, besides pleasing to fancy. 

The quantities which contain food for the support of 
life, such as wheat, corn, rye, etc., belong to our supply 
of necessities. 

The quantities which contain wood, iron, coal, etc., 
may be called useful gifts and comfort, while for certain 
purposes they are also necessary to preserve life. 

Gold, silver, diamonds, etc., although both useful and 
pleasing to our fancy, are not necessary for the preser- 
vation of life. Those quantities appear to be hidden 
from Labor, and, though Labor would gladly use such 
gifts, Labor must first search and find the place where 
they lie hidden. But, being neither necessary to pre- 
serve life or comfort, these stones and metals may be 
called quantities for use and fancy. 

DIRECT AND INDIRECT LABOR — LABOR LOST AND LABOR 

FOUND. 

A quantity may be obtained by means of both direct 



62 

and indirect labor, while the value of both direct and 
indirect labor is made equal in the quantity by choice. 

Direct labor should have an average time in which to 
reach the place. Its intent and direction should be clear, 
with no hindrance to its purpose. Labor expended upon 
the land in obtaining the gifts of God, in manufacturing 
or in building may be called direct labor, and the propor- 
tions of such labor should be its exchange value among 
the quantities. 

Indirect labor is expended in searching for the quan- 
tity or on the uncertainties of uncovering the quantity 
that is hidden in the ground. Indirect labor is expended 
upon such quantities as gold, silver, iron, coal, etc. 
Labor as a quantity can be both lost and found. The 
proportion of labor that is lost from the individual 
amount of Needy Labor is a quantity of labor that is lost 
by the needy one. The amounts lost with the Unequal 
Quantities are also quantities of lost labor value. 

Labor that is expended in searching for gold, silver, 
iron, coal, etc., is also lost labor as against direct labor 
in manufacturing and building. 

In exchanging for choice the labor that is lost in 
searching for the quantity is equal labor value to an equal 
amount that is expended in bringing the quantity that is 
found to the market. 

As labor lost in searching for gold, silver and other 
quantities is a real labor value, this lost labor value is 
added to the quantity that is found, and the sum of the 
two amounts is the exchange value of the quantity in 
the market. Under the Equal Labor standard the search 
for gold, silver or other hidden quantities can be carried 



63 

on for the benefit of the multitude, and the quantity of 
lost labor can be noted and added to the labor that is 
expended in bringing the quantity; but, in Barter Con- 
ditions, Competition must find the amounts of lost labor 
value. 

One or more individuals will go searching for gold 
and silver. They may find no quantity, and thus lose 
their labor value. Other individuals searching elsewhere 
may find a quantity of gold or silver, and that quantity, 
plus the labor value expended in bringing this gold or 
silver into the market, represents the labor value of both 
those who found the quantity and those who lost their 
labor without finding the quantity. When such quanti- 
ties of gold and silver reach the market quantity, Compe- 
tition will average the proportion of labor value between 
these local quantities and the quantity in the market; 
and so the labor that is lost by one party in searching is 
found by another party in the quantity of metal that is 
found, while the entire sum of labor that is lost or ex- 
pended is found in the quantity in the market. Quan- 
tities that are hidden and that must be searched for are 
divided into two parts — the market quantity and the hid- 
den quantity. God alone is aware of the value of the 
hidden, but the proportion of labor value that is con- 
tained in the market quantity is the exchange value of 
that quantity, while the amount that is found by the in- 
dividual, or party, contains its proportional labor value, 
according to the proportion of lost and found labor value 
in the whole quantity. 



64 



RENEWABLE AND CONTINUOUS QUANTITIES. 

A renewable quantity is grown from seed. Eenewable 
quantities are absorbed at the end of the season and re- 
newed again from seeds as they were before. Renewable 
quantities have an average value which should last 
through the season because there is a time between each 
supply in which to value them. The local labor averaged 
in the quantities can be noted. Competition can find, 
close to the labor value. The average labor value may 
vary while exchanging the quantity, but quantities in the 
supply are exchanged according to their proportion of 
labor value. 

A renewable quantity can be averaged for a present 
season, or one may be averaged for a number of seasons 
in succession, while the proportion of labor value in a 
renewable quantity may be averaged for a present or for 
a number of seasons in succession. 

A continuous quantity remains in the market. There 
is no season or time in which to value it. A continuous 
quantity can have no steady average value, because new 
quantities containing different proportions of labor value 
are being continually added to the market quantity. 

Gold and silver are continuous quantities'. They are 
being sought for the world over, and quantities are ob- 
tained by great differences in proportion of labor lost 
and expended. Therefore, gold and silver are liable to 
quick changes from the varying values of the quantities 
and proportions that are added, and as the quantities 
that bring the variance in value may join the market 
quantity at any time of the season, the market quantity 



65 

will vary in the proportion of labor value at any time or 
season when the new found quantity joins the market 
quantity. 

As market quantities gold and silver contain both di- 
rect and indirect, or lost and found, labor values, where 
the individual chose to exchange a direct labor value for 
a quantity that has a lost labor value, the individual 
choice may equalize the indirect labor value, to the value 
of direct labor. 

Where a market quantity like gold or silver, which 
contains both direct and indirect labor value, is used as 
a medium of exchange, the indirect labor value of the 
quantity that is used as a medium of exchange is equal- 
ized against the choice of the multitude, because the pro- 
portion of labor value in the exchange quantity becomes 
the standard of exchange. 

The quantities in the supply of necessities can be aver- 
aged by competition shortly after the ingatherings, and 
this average value can be fairly maintained until the 
following supply appears. But gold and silver being 
continuous quantities and liable to quick change, be- 
cause of added proportions, they vary in their value at 
any time or season, and will, if used as a medium of 
exchange, cause the quantities in the supply and all other 
quantities of which it is the medium to vary and fluctu- 
ate in value, even when the quantities do not vary be- 
tween themselves and because of the uncertainties of 
barter exchange, the reduction of average values to a 
fluctuating denominator will bring varying and fluc- 
tuating exchange values which are not contained in the 
quantity values. 



66 

A labor quantity, such as wheat, corn, rye, gold, silver, 
iron or coal, contains a fixed proportion of labor value. 
When these quantities are brought together, the fixed 
proportion of each quantity is a fixed part or fraction of 
the whole. Man can then easily find the relative ratio 
between the quantities. Then the sum of labor that is 
found in the quantities becomes the standard of value, 
while the individual proportion and amount of labor 
value will equal the sum of the whole. Man, by means 
of the mighty throes of his wisdom, has found another 
standard of value, but all men have not yet obtained an 
equal understanding of the standard. They agree that 
coal would be inconvenient as a "legal tender," while 
wheat, corn or rye is uncomfortable to carry about, and 
even iron is not suitable for such a purpose. But gold 
and silver possess such remarkable quantities for stand- 
ards! So ductile, and get so hard! They may be sep- 
arated into grains and added together. What usefulness 
in a standard! What economy in handling! With so 
many similar valuable qualities, is it remarkable that 
able men contend that there is a difference in ratio be- 
tween them? 

The nations are acquainted with the usefulness of 
weights and measurements in exchanging the quantities, 
but they find agreements upon tables of standards a hard 
question among them. Yet each nation would carefully 
advise the other to accept their own standards. Tables 
of weights and measurements are so valuable as a means 
of education that even gold and silver are weighed and 
measured as quantities by their means. But as stand- 
ards of exchange, these metals are too precious to be 



67 

placed among the more common ones; so the nations 
would (most of them) have a separate weight for their 
standards of value. And then, as if to deride all other 
than their own wisdom, they would each place a name 
upon their own standard that does not define it. But the 
rule appears to be that where the name describes the 
weight, the weight is taken from the standard, while the 
name remains. When we examine such transactions, the 
wisdom of men becomes apparent to all. 

T. Well, I must admit that I now understand some- 
thing about relative values. The different quantity 
values, along with the difference between the steady 
average and continually fluctuation quantities, would 
make it impossible to select one of those quantities as a 
standard by which to value the others. But we have 
such standards! Their convenience in handling and 
their attractiveness have been the means of deceiving us. 
What should be done about our standards of exchange? 

J. You deserve to learn something for listening to me 
so long? If I had a teacher such as the one who pointed 
out to you the meaning of relative values, when he 
reached ratio and proportions, I would most likely run 
from him. "What should we do with gold and silver?" 
We should return them to their quantity value and keep 
them there, and, for the time being, we might use one 
average quantity value or base exchanges upon an aver- 
age of two or more average labor quantities. 

T. Do you mean that wheat, corn or some such quan- 
tity might be used as a medium of exchange? I have 
heard of such a proposition, but I did not think such a 
measure practicable. But if any lesson in relative values 



68 

appears to be clear, the use of gold or silver as standards 
of exchanging the average quantity values is folly. 

J. You objected to me calling gold and silver the 
adversary standards, but let us examine how they were 
placed in the supply and became the adversary stand- 
ards. 



CHAPTER IV. 

A LABOR CURRENCY. 

In Equal Conditions the choice of the individual in 
selecting the necessities of life is made when choosing 
the seed. The multitude pray to God for His blessing. 
They then labor to obtain the gifts. When the quanti- 
ties are obtained, the gifts are exchanged according to 
the previous individual choice. In the supply of neces- 
sities the choice is the standard of value and Equal Labor 
value the standard of exchange. There is no need of a 
currency to exchange the choice in the supply of neces- 
sities, because there is no surplus, The choice of neces- 
sities is allotted according to the individual proportion 
of labor in obtaining the supply. 

God first sends the quantities, then He brings child- 
ren into existence; and, being but children, they may 
eat and drink and run about, while the quantities are 
continually sent until the children reach the age of rea- 
son and acquire wisdom and strength to labor, in order 
that they might work with God, their Father. If this 
were not true, how could children come into existence, 
and from what direction would the quantities come 
which contain the necessities of life? How easy it is 
for the children to answer these questions, with knowl- 
edge, if they would but listen to the beautiful proposi- 
tions of wisdom and the truthful answer! 



70 

In Equal Conditions., when the supply of necessities is 
gathered, the multitude may by choice agree upon place 
and time in shaping up articles for use and for comfort, 
for road-making, building and other efforts in common. 
A surplus of manufactured articles may represent an 
economy in labor value; also a convenience by relieving 
the individual from one duty, that he may give his at- 
tention to study and choice of direction in effort. As 
one manufactured article may contain part of the labor 
value of several individuals, the proportion of individual 
labor value may be defined in the article, while the sum 
of the labor contained in the quantity would, equal its 
proportions of individual labor value. This sum of labor 
value might be acknowledged by receipts, while the in- 
dividual would be given a receipt equal to his proportion 
of labor value in the quantity. As other groups of indi- 
viduals could be manufacturing different articles accord- 
ing to a common agreement, and receive the acknowl- 
edgment for their proportion of labor value, the indi- 
vidual might then choose the articles from the different 
quantities according to his requirements, while the re- 
ceipt which represented the individual proportions of 
labor value would become the currency. Koads, bridges, 
etc., would represent an accumulation of extra labor held 
by the multitude for economical and useful purposes. 
Dwelling places would represent an accumulation of ex- 
tra labor held by the multitude in common; but the value 
of choice might be paid for by the individual. The 
choice of the multitude in manufactured articles would 
be apparent in the Surplus, while the sum of labor value 
in the individual amounts of currency would equal the 



71 

labor value of the Surplus; but the value in choice of 
dwelling place would be added to the Surplus by means 
of the currency, and the sum of these amounts would 
form an accumulation representing the equality of choice 
in comforts and place. When the individual would 
search out an economy by means of improvement 
and invention, the individual efforts may be recog- 
nized by mutual agreement. When agreement was 
not made, the invention might be permitted for a time 
to remain an individual possession, though not recog- 
nized as a labor exchange quantity. Its possessor might 
derive what happiness he could from his invention dur- 
ing the limited time of his ownership, but the inheri- 
tance of revealed wisdom and the accumulation of ex- 
perience should not be admitted as an individual posses- 
sion. The voice of an inventor should count but one 
among the multitude when the value of an invention is 
to be settled. As in Equal Conditions the quantities are 
searched for and brought into view by common agree- 
ments in labor among the multitude, the surplus, al- 
though held as a common possession, would be held for 
exchange, because the claim against the surplus would be 
the individual proportion of labor value. Therefore, a 
surplus in the quantities for useful purposes and comfort 
cannot only exist, but it exists as a necessity for the prop- 
er enjoyment of the gifts and blessings which God sends 
to His children. 

THE NEED OF A CURRENCY IN BARTER CONDITIONS. 

In Equal Conditions the choice of the multitude is 
found in the supply of necessities when the supply has 



72 

been gathered. The sum of the labor is found in the 
supply, while the choice of the multitude is found in the 
quantities. God sends the choice in abundance to the 
supply of necessities, but no waste; therefore, no surplus. 

But the quantities for useful purposes and for com- 
fort are left for the children of God to examine and 
choose from, according to the amounts of labor value 
they are willing to expend for their comforts. 

When the Unequal Quantities first appeared in Equal 
Conditions and Demand held out his hand for the extra 
labor, this extra labor became a surplus in the supply of 
necessities. No matter from what quantity the gifts 
would come. A Surplus becomes a strange quantity in 
the Supply of Necessities, and its introduction into the 
Supply of Necessities comes in by means of barter — 
gifts exchanged for gifts. The gifts from the surplus 
quantities would represent a proportion of labor value 
from one quantity to be exchanged for an equal propor- 
tion of labor value from another quantity of labor value. 
And no matter from what quantity in the Surplus these 
gifts were taken, upon entering the Supply of Necessi- 
ties they become the medium of exchanging the extra 
labor for the gifts in the Unequal Quantity; and the 
amounts of extra labor value introduced into the Supply 
of Necessities by means of these gifts would be equal to 
their labor value as a medium of exchange. 

We may believe that those who lost the gifts were 
among the most careless and foolish of his children — 
some of them of such idle habits that they possessed no 
surplus labor value by which they might regain their 
lost necessities; but others among the children who were 



73 

sinners yet who honored their Father's name, were so 
shocked at the seizure of the Unequal Quantities that 
they came to the rescue of the Needy Ones with gifts, 
that they might aid in regaining the quantities. And 
thus the beautiful proposition and the truthful answer 
bore fruit that grew up to confound Pride and Vanity. 
As the Unequal Quantities were altogether unexpected, 
the proud ones had no choice prepared; and there was, at 
the time, nothing but the surplus quantities to choose 
from. The proud ones, under the influence of Fancy, 
with Vanity to advise them, chose in exchange as Ex- 
tra Labor the attractive metals — gold and silver — and 
thus these metals became the medium of exchange. 

The continuence of the Unequal Quantities caused 
these metals to be searched for with more eagerness than 
before, because the first unequality that appeared among 
the children brought Envy among them, and Envy led 
others to gratify Selfishness by the same foolish means 
that had given satisfaction to Pride and Vanity. As 
there had been no exchange relations between the Sup- 
ply of Necessities and the quantities for usefulness, al- 
though the labor values of the different quantities were 
known to all, this new exchange between the quantities, 
although based upon relatively equal proportions of labor 
value (counting the value of indirect labor), was really 
exchange by barter; because the Supply of Necessities 
had not been represented by a currency (the gifts being 
allotted) and the exchanges were made by the delivery 
of choice according to the individual proportion of labor 
value. 

As the "Unequal Quantities continued to come and 



74 

were not turned over to those who controlled the work- 
ings of the Equal Labor System, many of the ones who 
found these quantities exchanged then by means of In- 
dependent Action. Those who were among the first to 
receive the metals in exchange for the gifts, agreed as a 
convenience, to exchange some of their gold and silver for 
the Unequal Quantities that were found by others, on 
condition that they were allowed a part of the value 
for the trouble caused by handling and exchanging 
the gifts. This second step brought trade, and trade 
continued to bring the metals into the Supply of Necessi- 
ties. Tn the mean time, other difficulties arose from 
exchanging the Unequal Quantities. The question 
of transporting the quantities is a simple one in 
Equal Conditions, as the gifts are exchanged in lo- 
cality at equal labor value, so that the transportation 
of quantities is charged against the supply, the value of 
the other quantities being also equalized in locality. But 
Independent Action in exchanging the quantities re- 
quires that the gifts be collected by the individual trader, 
and this collection needs extra transportation. The 
Equal Labor Standard people refused, and rightly, to 
make more than one delivery of the same quantity. Then 
the proud and selfish ones demanded that all transporta- 
tion charges should be paid for by the individuals. They 
also objected to pay their share toward carrying on the 
operation of the Equal Labor Standard. This conten- 
tion brought about a separation of interests between the 
two parties. The Uneqal Quantities were being already 
exchanged by means of Independent Individual Action ; 
and the Equal Labor Party agreed to exchange their 



75 

labor values by means of Voluntary Association. Little 
did the Equal Laor Party dream of the requirements of 
Voluntary Association. 

When the Equal Labor Problem had been placed be- 
fore the children, every term in the Preblem was care- 
fully explained by the Father. The children were not 
used to independent thought or action. When the ex- 
changing of quantities by the united effort of all was re- 
placed by that of Voluntary Association, Self 
Will and Selfishness broke loose. Each one 
would make a proposition or assertion against all new 
questions that appeared before them. Dissension arose 
among the Equal Labor people, and almost before they 
realized what had happened, the multitude found them- 
selves exchanging the quantities by Independent Action, 
and thus exchange by Barter became the condition for 
all. This led to Independent Action in seeking the gifts. 
The convenience of Gold and Silver and their then aver- 
age labor values made them acceptable to every one as a 
medium of exchange. The acceptance of these two 
quantities into the Supply of Necessities as mediums of 
exchange, brought in, as a consequence, all other labor 
quantities. But the search for these metals by means 
of independent, instead of by combined, action 
changed indirect labor value into lost and found 
labor value; and the average labor quantity, which 
combined action in Equal Labor Conditions could form 
out of Gold and Silver, was changed by Independent, In- 
dividual Action into these two continuous market quan- 
tities which we have even now before us. I have called 



76 

Gold and Silver the Adversary Standards. Now you 
have the reason why I named them so. 

In any condition of life where labor is the means by 
which we obtain the necessities, if the choice of necessi- 
ties and comforts were indentical with place, there would 
be no need of exchanging the quantities, no need of per- 
sonal intercourse beyond the neighborhood, and no need 
of a government beyond this intercourse. The indi- 
vidual would have to remain at home to retain his place ; 
he would even have to fight with his neighbors and prove 
his ability to hold fast to this possession. And if the 
individual would, under such conditions, be compelled 
to fight at home, where would he go to, and what his re- 
ception, if he desired to go abroad? And if there were 
no exchanging of quantities, from whence would the in- 
dividual abroad obtain his supply ? Men analyze the soil 
in locality, and assert that such and such quantities can 
be grown there. Sometimes they can; sometimes they 
cannot ; and even though they can be grown in locality 
according to similarity of soil and climate, when the pro- 
portion of labor value is not found in the local quantity, 
the can of the chemist is transformed by lack of labor 
value into cannot. It is God alone who settles labor 
values in locality and in quantity. Men may observe and 
act accordingly. Men are brought into association by the 
search for choice in exchanging God's gifts. The ex- 
changing for choice requires agreements among men. 
The shaping of agreements requires government to de- 
fine them. Agreements between government will allow 
all men to examine and search if there be a God among 
the countries. But men cannot form agreements or gov- 



77 

ernments to search, except by means of the Equal Way, 
therefore, if they cannot find God upon the earth, let 
them show us from whence the Equal Way. 

THE RELATION OF THE LABOR CURRENCY QUANTITY TO 
THE QUANTITIES IN THE SUPPLY. 

A labor quantity such as gold, silver, wheat, corn or 
rye has each its proportional labor value which varies in 
the supply according to the gifts that are sent directly 
to the quantities in the Supply of Necessities, or that is 
sent indirectly to the continuous quantities of gold and 
silver by the amounts which God permits to be found. 

When one or more of these quantities is selected as a 
medium of exchange, the proportion of labor value in the 
quantity becomes the denominator of all other quanti- 
ties which are to be exchanged by means of this medium. 
If the quantity that is selected be a continuous quantity 
liable to fluctuate in value, then all other quantities will 
fluctuate in exchanging ,according to the fluctuations of 
the proportion of labor value which was found in the de- 
nominator. If the quantity that is selected as a medium 
of exchange be an average quantity, the quantities will 
vary in exchanging according to the variation in labor 
value of this denominator, which can be but little where 
competition is free to demonstrate labor values. Where 
any great change in value would appear in an average 
labor quantity, the cause would be apparent to all ; and 
therefore, the quantities might be readjusted. But the 
different proportions of a continuous quantity come in 
the market in a more secret manner, in small quantities, 



78 

and in large quantities, each with their different fluctua- 
tion of labor value. 

In Equal Conditions the proportion of labor in the in- 
dividual amounts is the standard of exchange. In Barter 
Conditions the proportion of labor in any selected quan- 
tity becomes the medium of exchange. We cannot 
go direct to God for choice of necessities, but 
we can, if we wish, base our agreements upon an 
average labor quantity and drive the adversary standard 
from among the quantities in the supply of necessities. 

Wheat, corn and rye are obtained by direct labor, and 
contain neither hidden values nor lost labor, while they 
are renewable quantities, therefore, the labor value of 
these and similar quantities can be averaged by Compe- 
tition while exchanging the supply. If Labor, by over- 
production, would increase a renewable quantity greatly 
beyond the choice of the multitude, the desire of choice 
in the multitude would decrease the proportion of labor 
value in such a quantity by decreasing the average ratio 
of exchange against it, not by any regular labor quantity, 
but according to its excess of choice toward taste and 
fancy. 

A currency quantity, because of its convenience as a 
medium of exchange in Barter Conditions, becomes a 
desirable quantity, and the wish to obtain the choice can- 
not be averaged by man in Barter Conditions. So the 
desire to obtain this choice quantity might cause over- 
production ; therefore, by means of adding other average 
labor quantities and basing a currency quantity upon 
the average ratio of labor values in such quantities, the 
currency quantity becomes extended in the supply, and 



79 

the trouble from over-production in these labor quanti- 
ties becomes lessened. Although the average labor value 
of an average quantity would be a safe medium of ex- 
change for Competition (except from the cause of over- 
production), to overcome this one weak point in obtain- 
ing an average quantity three quantities might be se- 
lected. The average proportion of labor value in a given 
six years might be the proportion agreed upon, and the 
average ratio of these three average labor quantities 
would furnish a steady average value based upon a past 
experience. 

As God desires that man should labor upon the land 
for six successive years, and then to allow "a Sabbath 
of rest unto the land" upon the seventh year, Men should 
try, by means of obedience, to find out what God means 
when He commands us; then God will not only show 
us exactly what He does mean, but He will also show us 
everything that we were trying to find out when we al- 
lowed obedience to guide us. 

T. There is no doubt that the greater the amount of 
labor value that can be averaged in the currency the 
easier it will be for Competition to average the re- 
mainder of the sum of labor value in the supply, but the 
introduction of more than one quantity would be apt to 
perplex the currency question. The proposition appears 
a strange one to me. 

J. When we do not build upon the real foundation, our 
agreements upon building must be based upon opinion. 
Even Selfishness would not add to a labor quantity 
where the result would be loss and perplexity. It is 
ignorance alone that would add this perplexity to the 



80 

supply of necessities. Therefore, I would place the com- 
pound average in the currency as a simple perplexity 
with which to bother ignorance in any effort toward 
over-production in quantity. If a currency were based 
upon the average between gold and silver, how long 
would it take Competition to find us as fair an average 
as we have in the present currency ? And is it not far 
easier for Competition to average the value between 
quantities that really contain an average exchange value ? 

Although a currency might circulate in Equal Condi- 
tions, such circulation would be the exception, as the 
amount of currency is equal to the entire labor value of 
the surplus or accumulation, while each individual has 
close to an average proportion, and exchanges are made 
by combined agreement. But in Barter Conditions, the 
currency is based upon the value of one or more quanti- 
ties, while the individuals own the quantities and Inde- 
pendent Action in exchanging the quantities would cir- 
culate the currency. 

Where a labor currency quantity is selected by the peo- 
ple, the government will separate and define certain parts 
of the quantity and the exact relation which exists be- 
tween the parts, according to the qualities which the 
quantities may possess, such as weight, size, etc. These 
acts of government may point out the ratio between the 
parts that are thus defined. But this ratio does not de- 
fine the value of the quantity. That value is the propor- 
tion of labor in the quantity. And this proportion of 
labor value defines the value of the parts in the govern- 
ment ratio; for it is the proportion of labor value that 
defines the ratio of exchange between the quantities; 



81 

and the definitions furnished by the government become 
the measure by which agreements can be made in ex- 
changing the quantity after the proportion of labor is 
found. A currency quantity has, therefore, its real labor 
value which is not disturbed because selected as a medi- 
um of exchange. 

T. Then what should be the limit of issue in a cur- 
rency ? 

J. There is no such thing as limit in relation to issue 
in a labor currency quantity, because it is the denomi- 
nator of the supply ; but in exchanging by means of the 
currency quantity, the parts are shaped to suit conveni- 
ence in handling. If there was but one pound of gold 
in existence, as long as its proportion of labor value could 
be defined, that pound of gold would be enough on which 
to base the exchange of the whole supply. Nations, in- 
stead of individuals, might share the pound of gold be- 
tween them; but each one could have part at its labor 
quantity value. When one would give a greater than 
the proportion of labor value in the quantity, the search 
for gold would increase and the proportion be restored, 
or the labor that was lost in searching would increase the 
value of the pound by the proportion that was lost. 

T. How could exchanges be made between the multi- 
tudes and nations if there was but one pound of gold ? 

J. By selecting some other quantity or thing to rep- 
resent gold in the handling ; but the remark that I made 
was a supposition. I make it in order to call your at- 
tention more plainly to the fact that the quantity is only 
the means or medium of exchange. Labor is the only 
standard in exchanging the quantities; and the propor- 



82 

tion in the quantity represents the exchange value of the 
gifts. But the question of issue in relation to conveni- 
ence of handling brings an economy into the labor cur- 
rency quantity, and that is the 

PAPER CURRENCY ECONOMY. 

A Paper Currency quantity obtains its value by repre- 
senting or replacing a real labor quantity. The gov- 
ernment defines ratios by name, in Barter Condi- 
tions, the value of ratios is found while exchang- 
ing the quantities. A Paper Currency Economy is de- 
fined by the government in the same manner as the 
Labor Currency Quantity, but the paper currency has no 
value of its own, except as paper. In Equal Conditions, 
where the multitude own and control the quantities, the 
Paper Currency Economy represents the entire value of 
the surplus; because the surplus is held as a possession 
in common. It having been obtained by labor expended, 
and the individual amounts of the Paper Currency 
Economy represent the sum of the labor in the surplus. 
But, in Barter Conditions, the individuals own the sur- 
plus; therefore, the amounts of the Paper Currency 
would belong to the owners of the surplus. As the in- 
dividual has no need of the full amount of currency 
which is represented by his surplus, then the entire value 
of the surplus need not be represented in Barter Condi- 
tions by a paper currency. In Barter Conditions a Paper 
currency may be a convenience and a trust, when 
it represents the currency quantity, but where it replaces 
the currency quantity, it also becomes a quantity of labor 
economy. When a paper currency replaces the labor 



83 

value of a currency quantity, the trust is limited to the 
the need of the currency in Barter Conditions, and the 
willingness of the people to accept the paper currency 
should be limited to this need. Then the question is, 
what is the need of a currency in Barter Conditions ? 

Barter Conditions began when the Unequal Quanti- 
ties were seized upon. As the Unequal Quantities were 
replaced from the surplus of gold and silver, which was 
thus introduced as a barter currency, then it follows 
that the labor value of the Unequal Quantities repre- 
sents the need of the currency in Barter Conditions. So 
long as the value of the Unequal Quantities were ap- 
parent to the multitude, the need of the currency would 
be the limit of issue if the paper currency had been es- 
tablished. But the introduction of Barter Conditions 
hid the value of the Unequal Quantities, while the irreg- 
ularity of time and purpose in exchanging the quantities 
by means of Independent, instead of Combined, Action 
increased the demand for the currency without increas- 
ing the need. In Barter Conditions there are quantities 
moving and quantites at rest, waiting for exchanges — 
quantities moving toward certain exchanges, quantities 
moved by uncertainties in purpose— but the need of the 
currency is limited to the actual exchanges of the Un- 
equal Quantities, while all quantities as well as accumu- 
lations may now show unequalities in labor value, while 
the uncertainties of exchanges cause an uncertain de- 
mand. 

These different requirements would separate the paper 
currency in two parts ; the active, or part needed for ex- 
changes, and the inactive part caused by the uncertainty 



84 

of exchanges. As far as the whole issue is concerned, 
these two parts are but one to the government. They 
have their separate interest among the exchanges of 
quantities, but, by recognizing the separate reasons for 
the requirements of a currency, it simplifies the problem 
in dealing with each; because the inactive or uncertain 
part is returned for redemption, while the active part re- 
mains a continuous quantity in the market. 

The Active part of a currency can be based only upon 
past averages, but a past average value based upon Un- 
equal Quantities cannot be used as a base for a future 
estimate. Yet the uncertainties of past issues can be 
observed; therefore, the uncertainty of the future can 
be expected, and provided for, according to the under- 
standing acquired from the terms that are found. If 
there be uncertainty in the amount of currency needed, 
then there can be no certain amount settled upon by law. 
But, as law should both guide the handling and limit 
the responsibilities of those who are entrusted with the 
care of the currency, then the amounts of the currency 
to be issued, the manner of issue, and the redemption 
require to be defined by Jaw. 

THE SOURCE AND VALUE OF THE ECONOMY THAT IS OB- 
TAINED BY MEANS OF A PAPER CURRENCY. 

When the Unequal Quantities were seized upon, De- 
mand presented a claim against Needy Labor for the 
proportion, as well as the amount of Extra Labor Value 
that he had lost with the gifts ; but their brothers came 
to the rescue. The claim could be made by those who 
helped their needy brothers, that if they replaced the 



value of the amounts of labor which were found in the 
Unequal Quantities, the restitution of the gifts to the 
Needy Ones ought to equalize the ratio of exchange be- 
tween the quantities; and the demand for interest was 
therefore unjust. This would have been the case if the 
proud ones were willing, because the gold and silver be- 
longed to the surplus. Now^, in judging others, here is 
a question. We can tell positively that the proud ones 
demanded the lost labor from the Needy Ones. But, did 
they demand the proportion of the amount or interest 
upon the first appearance of the Unequal Quantities? 
We know very well that he who would be guilty of the 
greater sin, would also be guilty of the less. Yet there is 
no created being who reaches the extreme purpose of his 
wicked will, except by degrees. Therefore, we will permit 
the account of the transaction which followed the first ap- 
pearance of the Unequal Quantities — the demand for in- 
terest — to represent the capabilities of created beings, in- 
stead of the act. Created beings do not openly defy their 
Lord. This is an act of madness. We foolishlv deceive 
ourselves by justifying our own unjust ways, and deceive 
our own selves while doing wrong. The unexpected ap- 
pearance of the Unequal Quantities gave the proud ones 
an excuse to claim that God had recognized their capa- 
city and their virtue; for proud beings are certain to 
find virtue in themselves. They won't plead guilty. 

But while claiming the value of the Unequal Quan- 
tities, an immediate demand for the proportion in the 
amount of labor was a claim that was too extreme at the 
time ; for all were aware of the Standard of Equal Labor 
Values. Perhaps this claim was not presented until Bar- 



86 

ter Conditions hid the source from whence interest came. 
When we accept this opinion as true, we can go no further 
in their behalf ; but we may take warning from this con- 
trast between justice and injustice, and examine our ca- 
pabilities for evil. Barter Conditions exist before us. 
The Unequal Quantities continue to appear. Needy La- 
bor is now called upon to pay the proportion, as well as 
the amount, of lost labor value. We cannot escape our 
responsibilities while the degree of knowledge that is 
demonstrated by God to Self is the Standard of Judg- 
ment. 

When finally the proportions of labor that were lost by 
the decrease in ratio, as well as the amounts lost in the 
Unequal Quantities, were claimed from Needy Labor, the 
lost value of the Unequal Quantities in any given supply 
was found as it is at present, equal to the amount of cur- 
rency that is needed to exchange that supply. And when 
the currency quantity can be replaced by a paper cur- 
rency, the paper currency will fill up the gaps left by the 
Unequal Quantities, and thus grasp from the hands of 
Demand, the interest that he would claim from Needy 
Labor. 

The paper currency, by remaining as a continuous 
quantity in the market, can save from the Unequal 
Quantities, the average value of one year's loss in extra 
labor, and for e\ r ery year that the paper currency re- 
mains in market, the currency may gain the proportion 
of labor that is lost by the Needy Ones through the de- 
crease in ratio by means of the Unequal Quantities, and 
which is collected at the present time under the name of 
Interest. 



87 

A currency based upon an average labor quantity by 
replacing gold and silver as a currency, will also drive 
from the Supply of Necessities the lost, or indirect labor 
value of these quantities. Where the choice of the indi- 
vidual would equalize the indirect labor value of these 
quantities, this may be done by individual exchange ; but 
in a currency quantity, indirect labor collects its ex- 
change value from the supply, irrespective of choice. 

Yet this interest is gained only by a proper use of the 
paper currency. The country whose credit is recognized 
needs no reserve from the currency quantity, beyond a 
working balance, and the amounts necessary to meet the 
foreseen demand, because, where an emergency is to be 
met, the credit of a government is the best security to 
offer for a loan, while no long time loan should be ac- 
cepted during times of trouble. 

A National Treasury Department is by necessity, and 
should be in practice, a banking house. It should accept 
deposits, pay out upon demand either the currency quan- 
tity or the paper currency. This would be the limit 
of its requirements. The reason for accepting de- 
posits should not be based upon a desire to bor- 
row and loan money, or to offer a means of safe in- 
vestment to timid people, but to secure the full economy 
of the paper currency. The two parts of the paper cur- 
rency have a meeting point which man cannot define by 
law. The active part remains a continuous quantity in 
the market and thus gains the interest of the Unequal 
Quantities. The periodic part should gain the loss of 
economy in the transportation of quantities. 

No interest should be allowed on deposits. Checks 



88 

might be made payable to depositor or messenger with 
check-book, and certified amounts, in the form of a draft, 
should be made payable at any post-office or sub-treasury 
in the country. But the deposits should not exceed the 
amount of the paper currency. 

T. Such a plan might bring in confusion. Eemem- 
ber the efforts that were made by farmers to obtain loans 
and to market their products. If the nation really con- 
trolled large deposits, is there any doubt that these efforts 
would be renewed to obtain loans from the government ? 

J. When the plan of the labor currency is carried 
out, the farmer and Needy Labor will both have a better 
acquaintance with the meaning of a currency. You 
will find that, at present, the government pays for the 
transportation of gold and silver, in order to equalize 
the value of these metals in locality ; and while the gov- 
ernment pays this expense, the currency is handed over 
to the banks to collect the expense as a profit. Now the 
value of the labor currency must be equalized in locality. 
The profit derived from the deposits is to meet this ex- 
pense. If the farmer wants to place more burdens on 
Needy Labor's back, let the farmer ask the consent of 

Needv Labor. 

■I 

When the quantities of the labor currency are clearly 
defined by law, the storage of the quantities would be- 
come an important question. In exchanging the paper 
currency for the labor currency quantities, the payments 
should be made in equal proportions of the three quantity 
values in the currency, but not in any one quantity value. 
The three quantities would serve to keep the treasury 
department from becoming a trading department. The 



89 

demand would be likely to come for large quantities of 
these gifts, but this demand could be met by a method of 
store-house receipts, while the treasury department could 
obtain its supply from the market, according to its needs. 

T. Does that plan call for moving the entire quan- 
tities to the seaports for export? 

J. I should think not, at least until further progress 
was made in establishing Equal Conditions. 

T. But the Speculators might use the currency to 
move the currency quantities. 

' J. If the dark purpose of Speculation had been met 
by a problem of justice in the criminal code, then 'Specu- 
lation would have been an undesirable calling long be- 
fore now. 



THE REPLACING OF ONE QUANTITY OF LABOR VALUE THAT 

IS USED AS A MEDIUM OF EXCHANGE OR CURRENCY, 

BY THE LABOR VALUE OF ANOTHER QUANTITY. 

No matter how strong may be the opposition of the 
great ones of this world against the replacing of gold as 
a medium of exchange, the problem itself is a simple 
one where the government and people desire to make the 
change. 

The first step necessary would be to improve the crim- 
inal code upon the subject of secret speculation and then 
hold up the improvement before the market for examina- 
tion. The qualities in the gifts of the currency quanti- 
ties should be defined, also the denominations of value ; 
but the present denominations cannot be bettered. As 
the currency is meant to represent the labor value of 



90 

three labor quantities, its most proper name would be, 
"Labor Currency/ 3 Instead of that deceitful name of 
dollar, the standard of measure should be, "One ~Dl 
Labor/* This standard would not settle the value of in- 
dividual labor, but it would serve to measure the value of 
the labor in the quantities of gifts. Then individual 
labor might more clearly examine its own value in Bar- 
ter Conditions. There might be one, J;wo, five, ten, 
twenty, fifty and one hundred days'* labor in the denomi- 
nations, while one day's labor could be divided into one 
hundred parts: and, as at present, each part might be 
called One Cent. 

The average proportion of the three labor quantities 
could be defined by the representatives of the people 
according to their judgment. If their judgment w 
wrong about the average, and they had settled the pro- 
portion by enacting a law even that would be sufficient, 
the real proportion of labor value would be the medium of 
exchange, even though the average in the currency would' 
be wrong. On the day that these proportions were wt- 
tled, Competition could examine them and be able to tell 
the multitude before bed-time the current relative value 
between one dar s labor according" to the currencv and 
one dollar in gold. If doubts or uncertainties were to 
arise in the multitude among those who refuse to study 
properly the questions which relate to the exchanging 
of labor values, the value of the labor currency could be 

sily demonstrated through experiment, by selling at 
auction for gold in any large city, one million days' labor 
in currency, the value of which was based upon wheat, 
corn and rye. The sale of the currencv should be ac- 



91 

companied by an offer from the government to buy the 
currency back at ten per cent, premium, in wheat, corn 
and rye above its face value. This offer would be shown 
by Competition to those who had gold lying idle. They 
would look around for those who were ready to accept 
quantities of wheat, corn and rye, and the bids for the 
currency would not be based upon its face value, but 
upon the face value and the premium added, because the 
premium and the face value would be the real propor- 
tion of labor value that was offered for sale, and the 
premium offered for currency would demonstrate that 
the proportion of labor, not the ratio in quantity, was the 
real standard of value. 

In order to help replace the gold by the Labor Cur- 
rency, a law would be required that should cause the 
owners of quantities to place a currency value, as well as 
a gold value, upon what they offered for sale — the owner 
of the quantity to settle his own ratio of exchange, the 
buyer to make choice of payment in gold or the labor 
currency. Competition between the owners of the quan- 
tities and the direction of good will among the multi- 
tude would soon establish the real exchange value be- 
tween the Labor Currency and gold or silver. 

The replacing of the gold currency by that of the labor 
currency connects with the question of taxation ; and as 
there is an immediate change required in the methods 
of taxation, the method of replacing the gold currency 
by the paper currency need not at present be examined : 
but the principles upon which the exchange is to be based 
can be recognized. The choice of gold or labor currency 
must remain with the multitude until the choice of the 



92 

multitude drives gold out of the Supply of Necessities 
into its quantity of labor value. Yet, for a certain 
reason, the accumulation of Demand which has been 
placed upon the land through the instrumentality of the 
adversary standards, should remain represented by gold. 
That accumulation requires separate settlement. God 
has His own way of working out problems. His ways 
are full of wisdom, and bring enjoyment to those who 
love justice when they examine His judgments. 

T. Whatever usefulness there may be in a Labor 
Currency, there are many points about your statement 
that appear weak to me. Your plan calls only for a 
working balance, and an accumulation of the currency 
quantity to meet foreseen expenses, while an unforeseen 
demand is to be met by offering interest-bearing bonds. 
Now, the experience of men and nations, either with 
banks or public treasuries, has shown the necessity of a 
reserve with which to meet the unexpected demand. 

J. Banks require a reserve because they borrow from 
their depositors while agreeing to pay upon demand or 
"call." The capital of a bank may be placed out to loan 
because the capital belongs to the owner of the bank. 
When deposits come in, loans are made from the depos- 
its. Then the capital becomes the guarantee to the de- 
positors for the loan. Therefore, a reserve becomes a 
prudent precaution against unexpected demand, as this 
demand may be equal to the deposits. 

A public treasury has no capital ; in Equal Conditions 
a treasury may have a surplus. It has a reserve; but 
this reserve is equal to the wealth of the nation. As 
the reserve is apparent to all, why allow a part of it to 



03 

remain idle? The public treasury should not make loans, 
for the nation's wealth then becomes the guarantee. The 
treasury should admit of no deposits to accumulate as a 
call loan beyond the amount of the currency. When the 
deposits reach the amount of the currency, interest 
should be offered for time loans or the deposit should 
be refused. So by keeping out of the loan business, the 
government does its own banking, and the average rate 
of interest can be found by the acceptance or rejection 
of the offer of interest upon time loans, while the limit 
of issue is reached when the depositor requires the labor 
currency quantity or interest in exchange for the Paper 
Currency. Then the interest saved by means of the 
Periodic Paper Currency should pay the expenses of 
averaging the value of the currency quantity in locality, 
according to the requirements of exchange, and, accord- 
ing to my reasoning, the full economic value of the 
Paper Currency is then obtained for the government, al- 
though the question arises, "What about Needy Labor, 
and has he any claim upon the currency?" Yet this 
question can be met in the subject of taxation. The 
borrowing and loaning of labor values are questions sep- 
arate from the currency question. A bank has no more 
right than a fisherman or a cobbler to a paper currency. 
Banks are the agents of Demand in collecting Com- 
pound Interest to form the Accumulation of Demand. 
Banks should handle the Paper Currency upon the same 
terms as it is offered to Needy Labor, by accepting it as 
a convenience and an economy in handling, else they 
might leave it alone. While acting as agents of Demand, 
the currency quantity becomes the collector of discount. 



94 

But why should the fact that a bank is an agency for 
collecting and loaning the currency quantity become the 
reason for allowing the owners of the Unequal Quantities 
to seize once more upon the interest that had been 
grasped from their hands by the Paper Currency ? 

T. I understand that bankers claim they receive no 
advantage from our national currency. 

J. We can at least see that there is some interest to 
be gained from the Paper Currency. If the use of this 
currency be given by the people to one man, that man 
can gain the interest. If the use of the Paper Currency 
be offered to all men, all men cannot accept of it, be- 
cause it requires an accumulation of labor value to form 
the capital which, being indorsed by the Government, be- 
comes the guarantee of the currency value. The owners 
of individual supplies above the average can offer to take 
the currency. The Paper Currency, being added to their 
individual supplies, becomes a labor quantity with inter- 
est added; but Competition will average this interest 
among the owners of individual supplies above the aver- 
age. Then, if some of them feel badly because the rate 
of interest does not suit them, shall Needy Labor be 
called upon to sorrow for them when he pays the inter- 
est? 

T. Suppose that such a labor currency was adopted 
by one country. How could foreign exchange be made? 

J. As far as I can see, there would be no change in 
method. Exchange by Barter would still remain the 
condition. Other countries might agree with us by 
adopting a labor currency; but the balance on either 
side would be paid in gold or silver, because these met- 



95 

als have a grip upon Barter Conditions that require to 
be loosened carefully as we progress forward to Equal 
Conditions. The grip of gold is in the accumulation 
of Demand. We sometimes hear of a balance for or 
against us. This balance comes from interest, profits on 
transportation and the protection which free-trade coun- 
tries derive from the tariff of other countries. The ex- 
changes betwen nations, like local exchanges, are based 
upon relatively equal proportions of labor values; as gold 
and silver are labor quantities, they also should be 
counted in the supply, but international exchanges of 
labor value become strangely twisted by means of the 
various tariffs and bounties. 

T. What do you mean by the protection which free- 
trade countries derive from the tariff of other countries? 
I think that a tariff should be for revenue purposes only. 

J. Then you might find it interesting to demonstrate 
the value of a tariff by means of Kelative Values. A tar- 
iff will place a tax upon a gift; and instead of adding 
the labor value of the tax to the sum of labor in the sup- 
ply, the labor value of the tax is added to that of the 
quantity. The quantity becomes increased by the 
amount of the tariff tax and by the proportion of this 
amount, because of the decrease of ratio between the 
quantities that comes from adding an extra labor value 
to a quantity instead of to a supply. 

The gifts that were lost by Needy Labor in the Un- 
equal Quantity were a loss from one individual supply 
to that of another; but the loss of this extra labor value 
that comes to the supply in the shape of a tariff tax is 
shared among the quantities in the supply. Yet the 



96 

loss is not shared evenly between the individuals. The 
loss of the amount of this extra labor is shared between 
the quantities according to their proportion of labor 
value. But the loss of the proportion of this amount by 
means of the decrease of ratio between the gifts of the 
quantities, although shared among the quantities, has to 
be met by the individual supplies which contain less than 
the average in labor value, so that Needy Labor must 
pay the interest upon the amounts of labor value that 
is represented in the tariff tax. 

But the tariff tax does not affect all quantities alike, 
because quantities that are not protected by the tariff 
cannot decrease in ratio of exchange below that of the 
quantity in the open market of the world. As we are 
exporters of wheat and cotton, these two quantities can- 
not decrease their ratio of exchange below that of the 
open market quantities, and, therefore, these two share 
this lost proportion along with Needy Labor. Gold and 
silver are also open market quantities, the ratio of which 
is settled by the value of the open market quantity. 

As quantities, gold and silver do not decrease in ratio 
by means of this proportion; but as a currency, gold and 
silver collect this ratio in the form of interest from the 
national quantities. When the owners of gold and silver 
in free-trade countries observe this increase of interest, 
they send over their gold and silver to share in this profit. 
That is what I mean by the protection which free-trade 
countries obtain from the tariff tax of other countries. 
The tariff tax robs all of the poor ones and some of the 
rich, and shares part of the plunder with the rich 
stranger. __ 



97 

Then there are quantities that gain an advantage from 
the tariff tax, such as coal, iron, tin, etc. They not only 
enjoy the advantage as a present one, but capitalize the 
advantage as a future. And what does Needy Labor 
get from the tariff? We may behold the lash in the tar- 
iff; for labor itself is a quantity in the open market of 
the world and does not decrease in ratio of exchange by 
means of the tariff. But that single term in the Problem 
has been held before Needy Labor for many years past, 
especially in the direction of the coal mines; and yet a 
tariff tax appears to suit him. 

We should also look into the great loss from the tariff 
which accompanies our exports of manufactured articles. 
How can we manufacture an article and sell it in the 
open market of the world, and at the same time pay 
better wages ? Because we have an advantage over most 
nations in the more rapid growth of our accumulation 
of Labor Found — found from inventions and savings in 
waste, the tariff compels us to draw upon this accumula- 
tion and to add an amount of extra labor to undersell a 
poorer people. This loss is partly covered by the deceit- 
ful name — dollar. Where one nation trades with another, 
competition will equalize the value of the quantities that 
they exchange, just as labor values are equalized in lo- 
cality ; but a tariff will rob Needy Labor, not only in im- 
ports, but in exports. And many owners of large quan- 
tities share in this loss. 

The nation that shows a balance in gold and silver 
will find this balance to be its enenry. If every nation 
would make laws to refuse the citizens of all other coun- 
tries to own an acre of ground, or one dollar of its 



98 

bonds ; to refuse all but its own people the privilege of 
trading within its borders ; to refuse its own inhabitants 
the rights of borrowing from a strange people, and abol- 
ish all tariff laws, then the nations would exchange at 
equal labor values. But the trading nation brings home 
the profits of the trader. If there were no outlet for this 
profit, the individual traders would soon show in their 
own country the full results of the Accumulation of De- 
mand. The land would soon be gone and Needy Labor 
would be the slave. But the outlet for gold and silver 
in the bonds of other countries and the investments fool- 
ishly permitted the trader by other countries, enrich the 
trading nation. When we reflect upon our gifts to other 
nations in the shape of interest, the extra labor that we 
offered, the loss in our home quantities, and the robbery 
of Needy Labor by the tariff, then instead of getting 
angry at any one, either at home or abroad, let us seek by 
means of true judgments to find the just remedies. 

The more closely we examine the exchanging of quan- 
tities we may observe that the Lord places the lash in 
the hands of the individual to lay it upon the back of 
Needy Labor. And yet these foolish ones will not re- 
pent of their folly and go to their God and Father to 
obtain understanding. Where is the foolish heart that 
would set its desire upon grasping the Unequal Quan- 
tity? Will not the time come when the lash shall be 
taken from the hands of those who have riches and be 
laid upon their own backs? 

Although many of these unequal ways are apparent 
to the eye that would search for justice, Eelative Values 
first show that Equal Labor is equal exchange value. 



99 

Then the Equal Labor Standard uncovers the deceit 
that is hidden by the unequal way while exchanging the 
quantities in the supply, and so apparent are these une- 
qualities when brought to the light that the simple in 
mind, yes, the school boys, can understand the Problem. 



LtfC. 



CHAPTER V. 

PROPOSITIONS OF GOOD WILL AND INDEPENDENT ACTION 
AND THEIR APPLICATION UNDER 

CERTAIN CONDITIONS. 

T. I begin to understand the wonders of the Equal 
Labor Problem, yet I cannot bring myself to believe 
that the Standard of God will be established this side of 
the judgment, or God would have maintained such an 
event among His prophesies. 

J. If you examine closely you will find that God 
does not forget His Standards. Still, the Equal Labor 
Standard is only one term in the Problem of God's Equal 
Way which may also be called Justice. But remember 
that it is written : "Xone of the wicked shall understand, 
but the wise shall understand." So to have wisdom is to 
be possessed of Truth. Men do not know each other in 
this world, only by means of the degree of Truth which 
each one may possess. There are both proud and humble 
ones among the Xeedy just as there are among the 
worldly successful; while the degree of Truth shown us 
becomes the means demonstrating our love toward it. 
When Truth is placed before the wise man, he will pur- 
ify himself so as to be ready for action. 

T. Let us suppose that many are willing to act. 
How may we apply the Problem of Equal Labor in L T ne- 
qual Conditions? 



101 

J. The application of the Equal Labor Standard in 
Equal Conditions is an exact problem in itself; but, in 
Unequal Conditions, the problem must be applied ac- 
cording to conditions, while conditions will vary. Be- 
fore the appearance of the Unequal Quantity the applica- 
tion of the Equal Labor Problem was simple, because the 
amounts of gifts found in the place equaled the propor- 
tion of labor expended by the individual; but as long as 
Unequal Quantities appear in the place, the problem is 
more difficult. Oh ! if men would only be wise and turn 
to this problem, what happiness they could find in work- 
ing it out. We know more now than was known in 
Equal Conditions. We may now understand our capabil- 
ities better ; and in learning our capabilities toward evil, 
we come to know and understand the wonderful love of 
our Father. And when we seek for direction in Unequal 
Conditions, we should examine our relations by means 
of truthful proportions. God will turn away from us if 
we try to establish Justice by unjust means. 

PROPOSITIONS OF GOOD WILL. 

I. Unequal Conditions being the present state of 
man, the reason why may be sought for. If the answer 
be Sin, when the disobedient complain and would seek 
for judgment, to whom shall they appeal as the author- 
ity? 

II. When the multitude has not prepared the means 
of existence to receive the individual upon entering the 
world, the individual may claim from the multitude the 
right of independent action as a means of existence. 

III. When the individual would claim from the mul- 



102 

titude the right of independent action as a means of ex- 
istence, the multitude, through Equity, can claim from 
the individual the right to independent action on terms 
common to all. 

IV. Good Will among men in Unequal Conditions is 
that sense of Equity based upon charity that takes cheer 
at a brother's success. 

V. Where good will exists among Unequal Condi- 
tions by consent of the individual, the individual con- 
sent proves that Unequal Condition is an advantage to 
independent action. 

VI. Good will is not built upon an advantage, but 
upon Equity and Charity. Therefore, in Unequal Con- 
ditions the multitude may clam from the individual that 
these two terms belong to the conditions and should re- 
main common between them. 

VII. The right of the individual to independent ac- 
tion is based upon Good Will as a past and a present, 
while the future Good Will is an inheritance of the mul- 
titude. 

VIII. When the individual would establish a claim 
upon Good Will as a future, he proves that he does not 
offer Good Will to the multitude in the present. When 
the multitude would add to their future inheritance that 
which has been acquired by means of independent ac- 
tion on terms common to all, then the multitude will 
prove that they did not offer Good Will to the individual 
in the past. 

IX. When Good Will, based upon Equity and Char- 
ity, exists in common between the multitude and the in- 
dividual, the right to independent action is rejected by 



103 

the individual and Justice may be established by the 
multitude. 

When we bound the limits of argument by proposi- 
tions of Truth, we may easily detect Falsehood when he 
would enter these limits to reason.. When we would 
search to direct though by means of truthful proposi- 
tions, Truth will not only be revealed to thought, but 
will come forth from the proposition to direct individual 
action. 

Our failure to establish Justice in the past and the 
present should not be carried into eternity; for there 
we shall surely meet our responsibility awaiting to de- 
mand the reason of our failure. Shall we become speech- 
less at this question? We must either agree with Pride 
and Vanity that Unequal Conditions came forth from 
God, or claim that the Equal Way of our Father proves 
that Sin entered the world by free choice and that the 
Unequal Quantity is the occasion of Unequal Condi- 
tions. There is no resting place between the two propo- 
sitions. 

When a government is formed to search for just laws, 
the restitution of the Equity of the people's labor that 
has ben stolen in the Franchise, should be one of its very 
just acts. Even the majority has no right to present a 
Franchise that has a labor value of the people; because 
a labor value possessed in common is an individual pos- 
session and a majority has no right to deprive an indi- 
vidual of his labor value, even though it be held in com- 
mon. When an individual, in possession of a Franchise, 
finds that a labor value of the people accompanies the 
Franchise, he should be quick to return it. If he dares 



104 

to defend his right to it, the foolish man defends the 
right of a majority to seize upon the individual accumu- 
lation. • The majority may change at any election; but 
the individual accumulation in the past is based on the 
same claim as that of the labor value of the multitude in 
the Franchise — upon Equity and Good Will. The labor 
value in any Franchise of the people's Equity is to be 
found in the amount which the market will offer for it 
above the labor value that was expended in shaping the 
Franchise for use. The claim of combined individual 
selfish industry upon the future Good Will of the multi- 
tude requires to be openly rejected by these organi- 
zations as wrong and as having been based upon ignor- 
ance of the nature of Good Will when the claim was 
made. They should be compelled to restore any value 
which they acquired under the name of Good Will to 
those from whom they obtained it. They should then 
dissolve business. But where a tariff had given an ad- 
vantage, they should be held accountable for the advan- 
tage. The individual may have obtained the advantage 
without understanding its nature, still Equity requires 
that the individual make restitution; for an advantage 
from a tariff is robbery. 

The laws which uphold direct injustice, such as the 
Franchise, combined selfish interest and the tariff, 
should first be grappled with. Then the value of labor 
in the multitude might be increased by means of a just 
application of the taxes based upon Equity and Good- 
will in Unequal Conditions. But to handle these ques- 
tions at all, it is necessary to first work out some ques- 
tions in the Problem of Government, such as the Organi- 



105 
zation of the People, Representation and Responsibil- 

ity. 

The Organization of the People includes a Constitu- 
tion as well as the means of applying its provisions to- 
ward establishing the authority of the people. Repre- 
sentation means more than the right to vote for an indi- 
vidual. The voter requires a representative that will ex- 
press his purpose. Responsibility means more than the 
number of letters that it takes to spell the word; and 
the people who would be governed justly must enforce 
the full meaning in the word "responsibility." When a 
government by and for the people is established for the 
first time in this world, and the injustice that is to be 
found in the Franchise, in Selfish Combinations and 
Unjust Taxation is brushed away, then the problem of 
how to regain the inheritance may be examined. 

T. The rich and poor alike, except whose who have 
no love for justice, would be satisfied to accept changes 
based upon Good Will; but any movement out of the old 
ruts would start the Single Taxer, the Socialist and the 
Anarchist in motion. 

J. A genuine Single Taxer may be safely counted 
against any real step toward Good Will. The single 
tax is one of the most unjust propositions that was ever 
offered to the serious consideration of man. Many years 
ago I placed it under my nose for a short time, and the 
smell of robbery became at once apparent. I have met 
with it several times since then, but it was evident to me 
that those who had the name on their tongue had but 
little knowledge of the subject. 

The Single Taxer has got hold of the beautiful word 



106 

"Inheritance," but oh ! what a vile thing he makes of it ! 
Instead of replacing it in the hands of the multitude as 
the means by which the individual might have a resting- 
place upon this earth (we will not judge him by its full 
value in Equal Labor), the inheritance is to remain for- 
ever the means of taxing the Poor and Needy. The 
Single Taxer did not know that, by means of the land, 
the accumulation in quantities was brought in to par- 
take of Compound Interest. But, aside from this knowl- 
edge, why should a house owner, an owner of stock in a 
railroad, or of money in bank, even though he were a 
single taxer, be entitled to interest on his possession any 
more than the owner of the land? The identity of inter- 
est is clear to the slightest glance of the eye that would 
search for Justice, but to growl like a bear at land owners 
and squeak like a mouse at the bold robbery in the Fran- 
chise, what desire toward Justice is shown there? How 
often has Needy Labor paid the Compound Interest and 
by self-denial saved enough to pay the amount of the 
accumulation of Demand in order to have his little 
home! But, after Demand had walked off with these 
savings, the Single Taxer was to seize this little spot of 
Needy Labor's and comfort him with the fact that the 
inheritance had been seized and that he had gained more 
than he had lost by the seizure. But why should Needy 
Labor get any of this when once it had been taken by the 
Single Taxer? The man who had not saved, the man 
who did not invest the value of his self-denial, each re- 
ceived his portion. Those who had ships upon the ocean 
and railroads on the land, and those who possessed the 
robbery in the Franchise, were each to have their por- 



107 

tion — the Single Taxer also, even though he held a 
mortgage upon Needy Labor's house; but Needy Labor 
was numbered among the pirates. Then, why should the 
plunder that has been taken from pirates be returned to 
them? 

Then there was to be two owners to the same piece of 
land — one of them strong enough to enforce his demand 
for rent, the other possessed of a legal right to claim it. 
Here was confusion on the start. Those who had lost 
what had been held until then as a rightful means of 
obtaining a living would start the law in motion to ob- 
tain their legal rights. If opposed by argument, they 
would be bright and keen enough to show that the "un- 
earned increment" was to be found wherever interest 
was lodged. Would there be any great distance from the 
start to the finish when men are ready to accept any 
such a proposition as the Single Tax? After the first 
step is taken, Selfishness, having tasted the fat morsel, 
would quickly demand the enjoyment of a full meal and 
the accumulation in quantity would go. There is no 
good will toward Needy Labor in the proposition of the 
single tax. This tax invites the owners of the accumu- 
lation in quantities to a feast — a banquet upon great, 
fat oxen and small, lean sheep — the land owner and 
Needy Laborer, and to continue the collection of com- 
pound interest. 

When we would examine the Socialists we will find 
more than one shade of opinion between them. Some 
Socialists want the land and the accumulation, but they 
want them for nothing. Others offer to be content to 
enjoy the fruits of their labor in the future and offer 
goed will to the accumulation of the present. 



108 

The real trouble with the Socialist is that he would 
establish justice without God; but that is impossible, be- 
cause men cannot understand justice unless they learn 
from the Truth. The propositions of Good Will were 
formed with the view of making agreements between 
the believers and the unbelievers as far as these two can 
work together. Among the believers, the Command- 
ments of God are the Standards of reference when opin- 
ions or actions would be defended. But the believer 
should not offer the name of God or His Commandments 
in argument with the unbeliever; for the Name of God 
must be preserved from insult. Yet the Name of God 
may be found hidden in Good Will because He came up- 
on the earth to teach "Good Will toward men." And 
who among men will deny that Good Will should exist 
between us? 

The Socialist sometimes maintains his cause thus: 
"The earth is the Lord's and the fullness thereof." 
"Then, as children of God," says the Socialist, "we have 
a right to the land." That reasoning is not correct. If 
we have a right to the land, what restraint is there upon 
us to prevent our selling to the individual? "Oh, no," 
says the Socialist, "the law prevents such accumulation, 
except for a time. Then each family can return to its 
inheritance." This is true; but as the law returns the 
inheritance, the children enjoy the inheritance by per- 
mission and not by right. But the Lord has not made a 
will. He has simply expressed His will, defining the 
terms of possession. He is not a dead God ; He is a Liv- 
ing God, and He may be consulted to-day as well as yes- 
terday. If the people really wish to hear, He will speed- 



109 

ily answer. But, concerning the land, we know this 
much for the present. The children lost the land through 
disobedience; by means of obedience the children may 
recover the land. It is to the meek alone the inheri- 
tance is offered. There is no inheritance for the chil- 
dren of Force. 

But why should the Socialist stand waiting for a ma- 
jority? Can the practice of Justice be acquired without 
experience? If the Socialist really believes in Equality, 
then, having organized to secure it, why not demonstrate 
its usefulness by experience, and thus prepare himself 
for the enjoyment of the future? Where opportunity of 
Equality exists, and we do not test our enjoyment of 
Equality by means of experience, then should experience 
be enforced, may we not learn, when too late, that Equal- 
ity was not the desire of our heart? 

When we find a real anarchist, we have a man who 
would abolish law and substitute the Equal Will. Law 
is the expression of God's Equal Way toward His chil- 
dren, by means of which we may understand His will 
and know each other. Law is the only means by which 
created beings can come together and make agreement 
upon equal terms, because law, as the superior of created 
beings, as the representative of God before the Equal 
Will of men and before the Equal Will of angels, is a 
living witness of the Truth. Law cannot be broken, or 
its testimony would not be true. Therefore, as Law 
cannot be broken and remains an ever-living witness, by 
means of the Law men and angels come to understand 
and know each other and to know and understand the 
Living Father. 



110 

Anarchy denies the testimony of Law and claims the 
authority of the Equal Will. But this is only theory, 
for in practice anarchy offers a law of its own, as the 
meeting of two equal wills that know no law between 
them, speedily demonstrates the law of annihilation. 
Pride would appear to be opposite to anarchy; for Pride 
rejects the law to establish authority, while anarchy 
would oppose authority by means of Confusion. But 
these two extremes differ in means and not in principle. 
The Lord rules and reigns above all of His creatures. 
He permits Pride to oppose. He also allows anarchy to 
demonstrate his approach. But the cord of reason — 
the wondrous way in which the Living Father restrains 
His creatures within the limits — remains as yet un- 
broken ; but the time comes of which it is written, when 
the cord shall be severed by the finger of God, and all 
who reject law as the representative of God will be asso- 
ciated with Pride and anarchy when they would gnash 
their teeth to annihilate; then the meek ones will be- 
hold with horror — "the hand of every man against his 
brother." 

T. But the fact remains, that there are men who up- 
hold such views as the Single Tax, the seizure of accu- 
mulation, and the abolition of government. The multi- 
tude do not reason thoughtfully and then take action. 
The people often act quickly, moved by some deceitful 
word or phrase ; and in striving to lead the movements 
of the people, there are men always to be found ready to 
supply the misleading word or phrase. 

J. There are many men mixed up in those move- 
ments who have not yet formed their real judgment ; and 



Ill 

when the truth becomes more apparent, they will be 
found in the right army. I would be quick to form the 
opinion that all men are willing to follow the truth when 
the path is made clear; but God has written that some 
men will not choose peace. Therefore, we must look for 
war, and in expecting war, we should remember that we 
are in the struggle; and if we permit the deceivers to 
form armies and lead them, we deserve to be swallowed 
up. Every man should take sides — for or against. An 
uncertain man is not fit to live. The Lord will spue out 
such ones. Yet, in preparing for war, the soldiers of 
Truth will not gain victories with the arm of flesh ; they 
will conquer by means of true judgments through the 
Sword of the Spirit in working out Problems of Justice. 

T. I would be more hopeful, but the experience of 
the past is before us. How often have men, who repre- 
sented the best interests of the people, found that even a 
powerful effort could not change an existing wrong! 
Even in the matter of the tax on hides, the efforts of the 
shoe manufacturers and tanners combined could not se- 
cure the removal of a tax that is paid by the people and 
shared by the government with the wealthy owners of 
cattle. 

J. It appears to me that if the shoe manufacturer 
and tanner had made an effort in the right direction, 
they would have gained success. 

T. That shows that you know but little about such 
affairs, the tanners had already obtained a partial relief 
by means of a rebate. But we found when once a tax 
is placed on the list, the representatives do not care to ex- 



112 

amine the question; for there are many other crooked 
things that require to be examined. 

J. Did you ever examine closely into Occupation and 
Eelationship ? Occupation contains many questions in 
the Problem of life, and to examine them, we might 
search out some quiet corner, sit alone, and search for 
terms to state the problem — "What really is the end of 
occupation, and what the fruit ?" But in vain do we 
seek to be alone ; for One is ever watching — yes, and aid- 
ing him who seeks the Truth. There is also one other 
"going to and fro" searching for the one who would sit 
alone and examine the terms of Occupation. This search- 
er's eye cannot pierce the heart's desire; his voice does 
not reach us from afar like the Voice of Him who would 
aid the seeker ; but he comes in person to find the seeker. 
He comes inside, becomes a second self — suggests desire 
and action ; he combats the search for Truth. But let us 
question — "Should Self alone fill occupations ? Is there 
any other term that we can find but Self alone?" Then 
an answer from the Voice of Him who watches, whispers 
in the seeker's ear — "Self was not derived from Self, 
but from the term, Eelationship. Therefore, in Occupa- 
tion, Relationship should become an equal term with 
Self." Then the seeker looks around and questions — 
"Where shall I find relations?" Promptly an answer 
comes from within. Selfishness springs up and claims 
that he is the closest of kin to Self in Occupation. When 
Self admits this claim of kin, Self and Selfishness to- 
gether would strangle other relations, claiming that 
they two comprised the whole term. But when 
Self resists the claim of kin that Selfishness would 



113 

offer, Selfishness within both blind and strong attacks 
the truthful seeker. Then behold a strange beginning ! 
The first introduction of the closest kin brings on a bat- 
tle between them. When the fight becomes fierce and 
Selfishness proves strong, the One who is watching sends 
aid to the fighter that would overcome Selfishness within. 
When Selfishness is cast out of Occupation, the Voice 
of the Watcher will speak to the lover of Truth and ex- 
plain every term in the Problem. 

But Selfishness does not attack Self alone. His tie 
upon the multitude is very strong ; he will canvas all who 
admit his relation. And thus he may obtain a majority. 
His purpose, though it vary in directions, includes but 
one person; but should Selfishness, strong in kin and 
numbers, observe the one who cast him out, Selfishness 
would madly attack him. If not strong enough to con- 
quer Self single, then Selfishness would lead an army 
against him. Selfishness will not live at peace with Self 
— he must be slain. 

When the multitude would be led by Selfishness, Con- 
fusion comes to them and threatens existence; but even 
Selfishness is unwilling to end existence in that manner; 
so he goes among his people and tells them about an old, 
old judge — one whom they had all known in their child- 
hood. When questioned, he whispers the name — Au- 
thority. The multitude shrink aghast, but Selfishness 
smiles in pity. "Why ! How can an old judge harm the 
majority ?" says he. When we were young we were weak, 
while Authority was strong; but now his age is upon 
him, while we — behold our strength and our numbers! 
Besides, he is close of kin to us all. See how respectable 



114 

he lives in his old age ! If we should have trouble, re- 
member it is the majority that counts. The majority 
listen to the reason of Selfishness, then agree to call in 
Authority to judge and to protect them from Confusion. 
Authority examines the cause of Confusion and then 
hands down his decision. "Confusion," says this judge, 
"is the Companion of Self when Self would search for 
Equality; and Equality, being a hateful enemy of Self 
in the multitude, requires to be held down by Authority." 
And out of pure love toward the multitude, Authority 
determines to remain judge and protector of the multi- 
tude from Equality and Self. 

But just watch Authority giving his decision. What 
mystery there appears to be about his person! Let us 
come closer and examine his features. Can it be that 
same old, obstinate enemy of Self? Now I see him 
clearly — Selfishness, in disguise. Let us cast him out 
of our Problem. 

Now, Mr. Tanner, as you know that the people pay 
that tax, although you may not have known that Needy 
Labor paid the interest, why did you not invite the peo- 
ple to join the movement and make an effort to establish 
justice, instead of limiting your desires to hold and in- 
crease the amounts of your exports of leather and shoes ? 
Self did not search for relations on this occasion. Self- 
ishness carried the banner, while the tanners and shoe 
manufacturers marched proudly behind him. The tariff 
tax is like a sneak-thief. The tax hides among the quan- 
tities until it obtains a chance at Needy Labor. 

T. Don't be too hard on the shoe manufacturer and 
the tanner. The aim might have appeared selfish, but 



115 

the end would have been more just for the people. But 
one fact we did find out — that no matter how large the 
number of people may be who offer a petition to Con- 
gress, although the number may secure a respectful hear- 
ing, no remedy can be looked for because of the appar- 
ently respectful treatment. 

J. When the citizens of this nation offer a petition 
to their representatives, a respectful hearing is more 
than they are entitled to. It is by means of the petition 
and "your excellency/' "your honor/' and "the honor- 
able/' that the people have established their master in 
power. How can a people who are in possession of 
Equality by the law of the land, surrender their equality, 
the only conditions in time or eternity in which justice 
can be enjoyed by created beings? A guilty man in 
prison may be excused when he would offer a petition 
to obtain his release ; but where a knowledge of the Equal 
Way of God exists, a petition is to be addressed to God 
alone — never to man. 

T. What a serious way you have of looking at a 
small matter ! We don't use the word "petition" in any 
sense of inferiority. I suppose it is more from habit 
than from any other reason, that we use words which, 
under other circumstances would be objectionable. 

J. It is better to plead "guilty," than to plead 
"habit." I would rather plead guilty to an offence every 
day, than offer one excuse for my sin. The plea of 
guilty may lead to repentance — the excuse will finally 
defend the sin. It is possible that you may not have 
reflected upon this subject; but what you call a small 
matter, I attack, not as an offence, but as something 



116 



more serious — a condition of sin. We should remember 
that where no concealment exists while speaking, the 
words from the mouth proclaim the capabilities of our 
conditions ; and that a present carelessness in habit can 
be changed by temptation into principles of belief. Our 
people have by habit, educated their servants by their 
manner when addressing them, and thus transformed 
many of them who would no doubt offer a willingness to 
serve, into masters who do not hesitate in laying on the 
lash. Yet the people complain. 

In a republic, an office-holder agrees to become a serv- 
ant of the people without the loss of Equality. This 
agreement admits the will of the people to be the Au- 
thority, but not the masters. Then, why should the peo- 
ple bow down to the servant as to a superior ? Why sa- 
lute them as "your excellency," "your honor," or "the 
honorable?" Is this thing done as a joke? Then ob- 
serve if they receive such greeting in a joking manner. 
Is it a habit ? Then what is a law ? We may find such 
habits written in the law. Just reflect, that in the con- 
stitution of a free country it is assumed that the people 
have a right to peaceably assemble and "petition" their 
servants. Now, these men who hold offices are either 
servants or masters. If they be masters and should lay 
the lash on the back, when the petition is offered it rests 
with these masters to will, or to will not. But if these 
men be servants, then I am ready to accuse the act which 
would offer the petition to men our equal, as a sin 
against God. While admitting that in the individual, 
this sin may be one of ignorance. A man may be unable 
to construe a sentence, and yet have a keen sense of re- 



117 

sponsibility concerning words that he would use to ex- 
press his meaning, for the Spirit of God, from the words 
we acquire, will select for the use of the listening ear, the 
most simple among our possessions. The Lord will re- 
strain us from guilt. "By thy words thou shalt be jus- 
tified, and by thy words thou shalt be condemned." And 
when reflecting upon our inward conditions, let us again 
remember the word as written : "A good man, out of the 
treasures of his heart, bringeth forth good things; and 
an evil man, out of the evil treasures of his heart, bring- 
eth forth evil things." And again : "Every idle word 
that men shall speak, they shall render an account for it 
in the day of judgment." 

T. I never examined the subject in that light before. 
I begin to see that our masters represent our habits more 
truly than I supposed. 

J. The children of God are all equal before Him. 
Equality is the eternal condition of the children. When 
a son of God would turn from Equality, the Lord will 
disown such a child and then turn away from him. The 
one who receives a petition would become a god to his 
fellows, while he who would offer the petition bows down 
to a strange God. The sin may be one of ignorance, but 
the act shows the capabilities of the individual condi- 
tions. 

T. Then how are these questions to be settled ? The 
people do not give weight to such things. Perhaps they 
do not think of them. 

J. Such things are thought of much oftener than 
heeded. If I remember such thoughts from the time I 
first began to reflect, don't I know from God's Equal 



118 

Way that the same propositions of Equality and the 
truthful answer have been whispered to every soul that 
has received understanding on the subject of Equality ? 
But it is necessary to examine further when we would 
understand their importance to our relations in life. 

T. If the people really understand the importance of 
words, they would no doubt be more careful. 

J. Words which signify unequality in condition agree 
only too often with the desires of our hearts. If Selfish- 
ness be the restraint against using words of foolish mean- 
ing from whence shall we obtain our wisdom ? For the 
time will come when God shall refuse to whisper the 
beautiful proportions to the selfish one or show the truth- 
ful answer. These words of folly will be words of wis- 
dom according to the heart's desire. When the people 
would admit their folly in the past and search for reme- 
dy, I would point out for examination the two most fa- 
miliar ways in which our masters use the lash — by means 
of the omission and the assumption. A man from among 
us and bearing one of the most honored names in our 
history, through omission and assumption, and by 
means of his most honored act, dealt the heaviest blow, 
in my opinion, that our national liberties ever received. 

T. What do you mean? Who was the man, and 
what was the blow? 

J. The one who proclaimed freedom to the slaves was 
the man; the assumption which became a law was the 
blow. 

T. Why; do you mean to say that you are opposed 
to the fact that the slaves have been freed from bondage? 

J. When the people upheld the assumption of power 



119 

that was contained in the emancipation proclamation, 
they not only joined hands with the usurper in destroy- 
ing their laws, but they also made it possible for another 
servant at a future date to base on assumption a procla- 
mation of war against the lives and liberties of strange 
people, tribes and nations. 

Do any of our people claim merit because the slaves 
were freed ? How many among us who lived before the 
Civil War would have voted the billions of money to free 
the slaves ? The argument of the South to secede was 
based upon an assumption of rights. Let us admit that 
their assumption was true, yet their rights to secede were 
not admitted by law, nor were the proposition ever for- 
mally made by these states to gain a recognition of these 
claims. They sought to establish their claims by the 
robbery of our common property. The government was 
compelled to meet this attack upon principles as clear 
as if they were to meet a single robber. The South might 
offer their opinions in controversies while they fought, 
but the reasons which brought the Union forces into the 
field can be submitted to God. It was to oppose and 
capture armed bodies of men who had committed robbery 
accompanied by force; and who had declared their in- 
tention to retain by force the forts, buildings and ma- 
terial that had, until then, been held by common agree- 
ment. The more just the men in office, the more de- 
termined they should uphold the law against force. God 
will allow the greatest of leniency toward theory, but He 
will base His judgments upon theory or facts, according 
to man's knowledge of His commandments. A theory 



120 

of right should not be established by force — not even 
against the servants who obey the law. 

Here was an advantage that, in history of wars, was 
seldom possessed by any people — by the injustice of their 
attack the justice in the struggle was handed by the peo- 
ple of the South to the North. Yet this greatest 
of possessions in the sight of God when men go 
forth to battle, was taken away by this proclama- 
tion which tinged the cause of the North with 
robbery. And by this bold assumption of authority, not 
only was the fundamental law of the land broken, but so 
also, was the commandment of God. The law of the land 
admitted men to be slaves and an individual possession 
against the good will of the multitude ; but like all other 
possessions, they might be purchased by the multitude 
even against the desire of the individual. God can judge 
of the Equity of ownership when the question is beyond 
the jurisdiction of man; but where the law of the lana 
defends the individual possession, Justice protects the 
individual who obeys the law. Therefore, those men who 
had not rebelled were robbed by this Proclamation of 
Emancipation and the other acts which supported this 
assumption of authority. But great was the price paid 
by this nation for rejecting God in rejecting justice; for 
that proclamation became the seed from which the pres- 
ent mighty plant of inequity has grown among us. The 
first assumption proclaimed the freedom "of slaves. The 
multitude upheld the robbery in the proclamation against 
the assumption of individual rights to own a slave. The 
second assumption, based upon the arguments of the 
individual slave-holder, has enslaved peoples, tribes, 



121 

and nations; has taken from them their equality 
as children of God; and a mighty nation, in defending 
this robbery, has been robbed of their own equality. 
And shame upon them ! It was not in the midst of great 
wars and confusion, but in the fullness of success. The 
people rose up and walked about unconscious of their 
capabilities. The temptation was held before them. 
They looked — then sprang upon their feeble brothers and 
shed their blood which God will revenge — the blood of 
the poor and needy ones, that leave the widow and or- 
phans to cry out that God might look upon them. The 
nation rejected God when He was on their side. The 
price which they paid was their loss of freedom. If they 
had risen against the first temptation, they would also 
have realized their own authority. Then, by the amounts 
they would have saved from the vast robberies during the 
Civil War, from the tens of millions of acres given as a 
bounty to fatten up selfish men, if the people had refused 
the apparent gain in the temptation and had risen up 
against it, determined to carry on the war without the 
aid of injustice, God would have increased their judg- 
ment; the people would have become conscious of the 
necessity of self -purification ; and, after cleansing them- 
selves, they could have sprung upon Corruption and 
choked him to death. What a different history of the 
world could have been written ! For one nation pos- 
sessed of Equality would speedily overcome the great 
robbers of this world by its influence and example. God 
selected from among many nations, a people through 
whom He might build up justice. He placed them in 
possession of Equality, so that the choice of the people 



122 

might be known. He placed His Equal Way before 
them, that He might guide their choice in the paths of 
justice, He gave them great possessions in land — so vast 
that the accumulation of Demand was held at bay ; and 
in the product of justice from these opportunities, we 
may uphold the capabilities of man. The unbeliever 
turns his nose up at the smell of our Equality and our 
freedom of choice is a sword against freedom. 

T. The existence of corruption is easy to be ac- 
counted for by the privileges that are unjustly given to 
the individual. 

J. The existence of corruption is not disputed by the 
people. But the question is, if the people know that cor- 
ruption exists and that they are unwilling losers by such 
evil means, why don't they overthrow corruption? Now, 
that is the question answered by these proclamations. 
The proof is clear before us all. The unjust proclama- 
tions represent the people. The multitude openely 
celebrate the first one. They have not yet risen against 
the second one. Let us wait until they examine it 
further. 

During the Civil War God placed a just cause in the 
hands of the North; but God requires that a just cause 
shall be defended by just measures. The Lord had edu- 
cated our people, and we knew right from wrong. When 
the Emancipation Proclamation appeared, it became a 
test like that of the Unequal Quantity in Equal Condi- 
tions. 

If, when the war had broken out, the people had gone 
to God for help, He would have given them judgment, 
and they could have fought against the greater enemy — 



123 

Corruption. If they had fought Corruption, they would 
also have fought against the assumption of power. The 
fact that the president was willing to pay for the slaves 
of those who did not rebel, proves that he admitted the 
individual ownership. Equality was not mentioned in 
the proclamation. It was simply a war measure. It rep- 
resented the fearful man — not the heart of courage. The 
injustice in the proclamation was the seizure of indi- 
vidual property. By justifying this seizure, the people 
justify the seizure of their Equity in the Franchise. The 
issuing of the proclamation was the assumption of power 
to enact a law. As a president has no right alone to en- 
act a law, the people, by upholding the assumption, jus- 
tified the destruction of their law by means of proclama- 
tion. The president appealed to the considerate judg- 
ment of mankind upon his action ; but man cannot judge 
of the motive. God alone can judge the individual. 
Yet man can judge of the act. If this man had 
strained the law to fight the robbers of the peo- 
ple, he would at least have had Equity to sup- 
port excuse. If he had but turned away from every 
man in office who did not act just and open, what a use- 
ful man he would have been ! The tens of millions of 
acres might not have been stolen. The national currency 
might have been kept from the grasp of the bankers. 
The vast robberies in the contracts might have been 
saved. He might have seized steamers to use as trans- 
ports and paid fair labor value for them to those owners 
who took advantage of the people's helplessness ; but he 
did not appear to be greatly troubled about such things. 
If appointments in the army had been based upon some 



124 

known test of experience ; and if war was made upon 
those who wronged the soldiers; if the old office-holders 
were discharged according as the one-armed and the one- 
legged man appeared to replace them — if these things 
had been done, with many more of the kind, simple, hon- 
est acts which bring delight to an honest heart — yes, and 
which conquers the rebel, then such a practical experi- 
ence of justice would have nourished the Union soldiers. 
Such acts would have made him think of God, and he 
would have met the issue more seriouslv and more de- 
termined to do his duty. 

The people of the North think that they freed the 
slave, but I deny the fact. They had a chance for many 
years to make an offer, but they would not do so. It is 
the North that should have talked of secession if the 
South had refused to take the money; but the Lord 
turned away from us and punished the nation by permit- 
ting rebellion. It was God alone who freed the slaves. 
He did so bv indirect means. Yet men turn to the self- 
ish act as if it were identical with the fact or choice that 
freed the slaves. Let the act and its consequences be ex- 
amined by the simple of heart ; and they may see the way 
in which the Lord will punish those who support a just 
cause by unjust means. When we behold the people cele- 
brate the first proclamation instead of rejoicing over 
Equality as the result of God's law, they declare injustice 
to be the means of sustaining Equality. When the slave- 
holders meet to celebrate the second proclamation, they 
can agree with the first one that injustice is the means by 
which Equality is sustained, while they prove from the 
last proclamation which contains their old argument, 



125 

that Unequality among men requires the careful over- 
seeing of a kind-hearted master. 

In speaking of the seizure of the Unequal Quantity, I 
did not dare assume that the interest was grasped at first 
with the Unequal Quantity. It appeared to me that this 
degree of wickedness was too great to be reached by one 
act. Yet, admitting that the interest was demanded by 
those who first found the Unequal Quantities, while we 
may know that God had personally taught the angels, I 
offer it as my opinion that the sin of the angels, although 
there had as yet been no condition of Unequality, was not 
so wicked in the sight of God as the sin we committed 
in seizing upon the liberties of the Philippine people; 
but the Almighty God will search every individual heart, 
and take vengeance upon the murderer and robber of the 
poor and needy. There was some temptation in the Un- 
equal Quantity, and its growth has bound down Needy 
Labor until this day. But what temptation is there for 
one people who would enjoy equality to master the equal- 
ity of another people ? De we want this trouble ? They 
were not drifting about when we claimed them. Do we 
want trade? What do workmen want trade for? Men 
live by labor. Where a nation has unoccupied land and 
men without occupation, connect these two and we shall 
find trade. Let the thickly populated countries have the 
outside markets. Our opportunities at home will afford 
a better return. Now, this is worldly reason against 
worldly claim. But it is not which of us has the ad- 
vantage that should claim our attention at the present 
time. We must stop the murder and robbery, or God 
will hold us all to be guilty. 



126 

T. Then what can be done to repair this wickedness ? 

J. Bepentance and restitution are the only things 
that will satisfy God. The men who have robbed us of 
our liberties should be called to account. The people 
should assemble in every direction in halls or workshops, 
in houses and churches, and make agreements that these 
men who have been robbing the people must surrender. 
There should be no more trifling. We have not very long 
to make this change before we shall be summoned to 
meet our responsibility. 

These men have made their proclamation. Now, let 
us make our proclamation ; but let us imitate God's man- 
ner of issuing a proclamation and let it be for a similar 
purpose. 

Servants, attention ! A proclamation of the people. 
First — To those who hold positions as Executives of the 
law and to every man who represents the action of our 
laws : "Why did you assume authority to act as our rep- 
resentatives when you did not find action clearly outlined 
in the law ? If Equity be in the authority you assumed, 
the assumption shall be forgiven. But, if injustice be in 
the assumption, then repent and make restitution. Oh, 
servants of the people ; you who have so long played the 
master ! Prepare to meet your responsibility." 

Second — To our representatives, Local, State and Na- 
tional ; those who have been chosen to frame our will into 
law : "Why is it that by assumption you seize the power 
to grant the privilege when Equality is the condition and 
itself the law above the people? If Equity be in your 
privilege, we shall not say against it. But, if Unequality 
be in the privilege, then repent and make restitution. 



127 

Oh, servants of the people ; you who have so long played 
the master ! Prepare to meet your responsibility." 

Third — To our judges, whose duty it is to define what 
is written in the law : "Why is it that teachers of Equity 
would bring in confusion by rising above justice? Where 
action is not clear in the law, the framer of law alone has 
the right to complete the act. Could not the judge re- 
turn the incomplete law with advice? The law might 
then, perhaps, be made complete by this decision of the 
judge. Your decisions have brought distress upon the 
poor and needy. You have assumed the right to add to 
the law. You have assumed the right to take from the 
law. If there be Equity in your assumption, let it re- 
main for the past; but if injustice be found in your as- 
sumption, then repent and make restitution. You who 
have so long played the master, prepare to meet your re- 
sponsibility. 

Along with these warnings there should be added a 
notice of the sentence due to the traitor servant : 

Seven years in prison, less one for good behavior; a 
fine equal to their worldly possessions and the loss of any 
future opportunity to rise above the conditions of me- 
chanical labor. That sentence I fix upon as if the pres- 
ent condition of things would never change. And to 
show what one man thinks about comparative crime, the 
heaviest sentence that I would inflict against any other 
kind of robberv would not exceed five vears, less one for 
good behavior. But the man who would take human life 
should lose his liberty while in this world. 

T. But organization must come before any steps in 
reform can be taken. 



128 

J. The present condition of affairs is so peculiar that 
prompt action on the part of the people is necessary to 
meet these questions. With a few changes, something 
can be done in the workingman's organization. The 
man who labors should get rid of the one who loves big 
wages from his needy brothers. Any leader who has ac- 
cepted from workmen over $1,200 per year, as pay for his 
service, should be removed. Such a man, in my opinion, 
is not in sympathy with equality in labor. 

No secrecy should be among the very first laws of or- 
ganization. No secrecy outside of the family should be 
permitted in a nation. Even in a country where liberty 
is suppressed, the temperate tongue can be more useful 
in the cause of freedom than the secrecy which encour- 
ages rashness, conceals the traitors, and scorns the judg- 
ment of the temperate speaker. 

When the most useful man in an organization would 
ask assistance to place a friend in an easy position, that 
man's usefulness can be dispensed with. Equality gives 
every man the right to qualify for a position according 
to some recognized rules. Then the lot can decide who 
is to have the position among the ones that passed ex- 
amination. When the eloquent man would urge a cer- 
tain line of action, the eloquent man should be stopped 
and asked to reason. That is the test of the eloquent 
speaker; but where the people would listen to eloquence, 
let them also be prudent and have a man in waiting who 
can speak to them after the eloquent man, and reason 
while he speaks. 

When men would make choice of a future line of ac- 
tion, let them avoid the assertion and choose from the 



129 

propositions. The assertion may be a resolution or a 
plank in some platform. It may cover much or little, 
just as it suits the individual opinion. The proposition 
will outline the assertion, define its purpose and its 
limits. The proposition will concentrate effort, seek out 
the point of attack, and unite action, while the assertion 
will individualize the advance of an army. 

One declaration of purpose should be made by every 
honest man in the nation — that never again, with the 
help of God, would he vote to support either of the old 
parties. They have both been tried, and each have be- 
trayed the people. The individual among them may be 
considered honest unless otherwise proved, but the or- 
ganization of each is rotten. The workmen should also 
offer such a resolution in their organization, and the 
leader who opposed should be placed in the rear ranks. 
Every dollar used from a common fund should be openly 
accounted for, while the quick and simple method that 
would show details of expenses would bring commenda- 
tion to the inventor. 

In preparing for action, our own responsibilities 
should be the first to meet. We have three great respon- 
sibilities : Our treatment of the Philippines and China 
and our neglected duty in India. We should confess at 
once to the Philippinos that we have been led to act un- 
justly toward them, and that we were prepared, at least 
in some measure, to prove our repentance by offering 
one hundred million dollars as part restitution for the 
distress we brought upon them ; but in giving the money 
we should act wisely. The greatest claim against us 
comes from their wounded, their widows and orphans. 



180 

The peoples, tribes and nations in these islands require 
education in order to establish a stable government. 
They should, of course, pay for their own learning; but 
if we can make agreement with them to use the money 
that we offer to establish primary schools among them, 
while they credit this amount upon their pension list, 
the claim of their pension would be then more direct 
against their own country, and therefore more closely 
overlooked ; while we could outline for them a system of 
education based upon our own experience, and hasten 
the education so desirable for the understanding of 
Equality. 

In respect to India, collections of free-will offerings 
from the people should be made in every direction that 
we might restore the Unequal Quality to the starving 
people. No matter who kept the quantity, it appeared 
among us ; and if we had honored God and preserved our 
equality, we would have been prepared to confound the 
destroyer, by gathering the Unequal Quantity and ship- 
ping it to India. God is waiting for us to do this thing. 
Satan is growing bolder as the accuser. We know more 
of God but don't obey. God is waiting for us to take the 
reproach away. We should make Satan the false witness. 
We should prove that we love God's Equal Way more 
than we love our own skin, and when in anger, the evil 
one would apply the thorns to the shrinking flesh, the 
obedient ones whose eyes were opened, might take the 
reproach of the enemy away by seeking for strength to 
submit, instead of accusing the Merciful Father of af- 
flicting the heart that loves Him. 

The Chinese trouble has come upon us because we fol- 



131 

low the methods of the robber kings and queens. By 
what right does the government of one country claim 
jurisdiction in the country of another people? When 
the individual would leave his home to trade or to travel, 
he leaves his country by his own free choice and has no 
right to drag his country after him. To enforce trade 
is the act of a robber. To enforce authority is the act of 
a usurper. The degree of liberty which a native enjoys 
is the greatest that can be offered to the stranger. When 
the weak and feeble tribes would be brought to under- 
stand justice, invite them to behold the Equal Way of 
God in the acts of His children. If a government would 
treat the stranger unjustly, let the other nations protest 
openly. If the injustice continues, then let the nations 
withdraw recognition from such a government, demon- 
strate the reasons in a proclamation to all people and 
stand ready to recognize the home government that 
would overthrow the unjust one. The government that 
will act unjustly to the stranger will also act unjustly to 
its own people. There are men waiting in every country 
to attack the injustice at home. We should immediately 
withdraw our forces from China and make restitution. 
Then, after admitting our own wrong doings, we may 
protest against the other governments. But how can we 
protest while that abomination — the second proclama- 
tion, stands against us? Our excellencies and honor- 
ables, instead of seeking for justice, appear to delight in 
aping the robber king and queen, the emperer and em- 
press ; and until we reach back to the Standard of Equal- 
ity, the only proposition that I can offer, is that we hang 
our heads before the nations. 



132 

The first blow against corruption at home should be 
against the Franchise in every form. Bailroads, tele- 
graph and telephone companies, gas, electric lighting and 
every company that is organized upon a privilege. The 
law should declare these possessions to be public prop- 
erty, while the Equity of the stockholder would be repre- 
sented in the amounts of money by which each plant 
could be replaced. Most of the useless presidents and 
other officials could be dismissed, the highest wages 
should be limited to $1,200 clear of expenses. Then the 
lowest wages could be immediately raised. All instruc- 
tion for operating the various plants should be printed 
for the people as well as for the workman who operated 
the different interests. Criticism should be invited from 
the workmen as well as from the people upon the subject 
of improved methods in the economy of operations. 
These opinions should be filed for public examination; 
secrecy would be an enemy, while the individual who 
could improve methods of examining the details of pub- 
lic business would be the educator. 

The Army and Navy, the Militia and Police Depart- 
ment should be placed upon the same base of Equality. 
By following the shrewd methods of robber kings in their 
manner of organizing armies and policemen, our excel- 
lencies, honorables and honors have guided the efforts of 
our armies and police to suit their purpose. Promotion 
came from our great ones ; our officers were not obtained 
from the ranks; nothing less than a separate classifica- 
tion of human beings would suit them. Discipline re- 
quired that this be done. Of course it did ; because dis- 
cipline is the enemy of individuality, the means by which 



133 

free choice is tied up and the unwilling spirit forced to 
serve the master's choice. But Equality demands that 
justice become the means of organizing the individual 
efforts of men. Will it be said : "Yes; but if soldiers 
and policemen do not love justice, they may, by means of 
power when possessed of choice, decide that they shall 
be the masters." 

If the soldier, the sailor, or policeman who is 
possessed of Equality by means of the law of the land 
would rise above that law and thus become master, then 
the fact is made apparent and the battle becomes evident. 
But the soldier, the sailor and policeman derive their 
Equality from God, and guilt alone, not supposition, can 
deprive the individual of his equal right. It is the will 
of God that each and every child of His shall have an 
opportunity to examine the conditions of life and make 
apparent to the watcher's eyes the Standards of Value 
that his heart would choose ; and thus, the choice becomes 
the Standard of Eesponsibility. 

In reorganizing our Army and Navy the boys at the 
Military and Naval Academies could be sent home. 
There should be no officers, except those who come from 
the ranks; no old soldiers. Three years should be the 
longest regular enlistment. To be a soldier would also 
mean to be at school, and those who did not study might 
leave the Army. In times of peace connections might be 
kept up with the Army by the individual for seven years. 
But one condition would be necessary. He should be a 
married man, and his duties in time of peace should not 
call him from home over one month in the year. Eegi- 
mental officers could be selected yearly by the men, while 



134 

the higher officers might be drawn by lot from a number 
that had passed a simple and well-known Standard of 
Examination. The multitudes cannot decide upon the 
qualifications of every mam, but they can make use of 
the Equal Way. Then let God be responsible for the lot. 
He may be trusted to meet the requirements of the case. 
The Navy and Police can be officered in the same way. 
Then men can cease to worship capacity and turn to wor- 
ship God. 

As the assumption of power has been the means by 
which the people lost their liberties, the duties of all 
servants should be clearly outlined; but as men cannot 
foresee all occasions which require action, and as the law 
cannot be defined by man, unless in reference to occa- 
sion, then the assumption may come through ignorance 
and through the unforeseen occasion. Where the indi- 
vidual would willfully, or through ignorance, assume 
power, the Equity of the people should be in the assump- 
tion or the usurper should be held responsible. It is also 
necessary that the assumption be confessed so that no 
plea can be based in future upon precedent. Therefore 
the individual who has assumed power either through the 
unforeseen occasion or through ignorance, should confess 
the assumption. Then the people could declare him to 
be guilty in act, but innocent in fact, but he who as- 
sumed to judge against the people's rights should be held 
responsible. False judgment in a ruler or judge is a re- 
sponsibility upon either. But the danger of the people 
is in calling upon those who had been guilty of assump- 
tion in the past that they should meet their responsi- 
bilities. 



135 

We can count with certainty upon all the powers of 
darkness to rise against the effort to establish Equality. 
We know that the evil in man's heart will stir them up 
to fight the truth; and it is reasonable to suppose that 
many of these evil ones even now hold positions of au- 
thority. Pride and Vanity do not openly oppose God. 
These two accept the evidence that God exists, but their 
hearts are crooked. They won't understand God's Equal 
Way. They deceive themselves by their unjust desires. 
They form some strange, crooked creature, the resem- 
blance of their own desires and name this creature — god. 
Therefore we must look for opposition from men who 
profess belief in God. Then look at the multitude we 
must call upon to meet their responsibilities. There are 
the men who volunteered to fight against the Philippinos. 
The army discipline acquits the regular, but the volun- 
teer should be held accountable. Then there is that vast 
fraud — the pension list — which requires to be over- 
hauled. Xo pensions except by right of contract; no 
pension as a gift. I can understand how a multitude 
may be deceived into thinking that a government could 
give a soldier who had done hard service a pension; but 
a republican government has no more right to grant pen- 
sions to soldiers than it has to grant ten million acres of 
land to the man who owns other ten millions. The grant 
of acres is a robbery; the granted pension is a robbery. 
When a republican soldier has received the full amount 
due him according to the original contract, he receives 
the full amount of his claim against the people. If the 
call for more soldiers should raise the labor value of a 
soldier, equity demands that wages be equalized. But 



136 

the greater a soldier's efforts in behalf of his country, 
the less is his claim against his country for labor value, 
because the duty of a soldier has no relation to labor 
value. Duty is the desire of the heart to be of service; 
duty is greater than labor value. A hireling has a labor 
value. The highest price is the hireling's value. But he 
who loves to do his duty is no hireling. 

Unjust men have perverted the judgment of the needy 
soldier. They would praise the old soldier and help him. 
Oh, the hypocrites ! These public servants placed their 
friends in office; and when the soldier who lost a limb 
or was wounded, and by means of this loss or wound 
could prove his claim upon the highest consideration of 
his country, he was allowed to shift for himself with his 
miserable pension, while the servants enjoyed the fat of 
the land. And many years after the war, the men who 
did duty are tempted to mix their amount of duty with 
the vote of the man who did no duty and to value them 
both by the hireling's Standard. When an old soldier 
who has done duty in the past, finds himself sick and dis- 
abled, then his duty in the present and future calls him 
to join the ranks of the sick and disabled. If no man 
will notice him, then God will not only notice him, but 
will carefully count every slight against the one who is 
sick and disabled; and every soul who does a duty and 
would spurn to value duty by the hireling's Standard, 
even though that one be counted among the sick and dis- 
abled, then such ones should have patience, for God sets 
such a price on duty that He alone can estimate its value. 
The same principles binds the widow of the man who did 
his duty. She has no claim of labor value because of her 



137 

husband's duty. If she be unable to obtain the necessi- 
ties of life, then God has noticed her inability and her 
supply has been sent in the quantities. Therefore her 
claim is against the supply. But all pensions not based 
upon death or wounds, according to the equity of the 
original contract, must be cut off. Those who received 
the granted pension and have money should make resti- 
tution. Those who have no money, when they examine 
the nature of the Assumption which grants a pension, let 
them plead guilty according to the sin of ignorance. 

T. How can all these human beings be called to ac- 
count ? Where so many are ignorant, why not allow the 
matter to end? I should think there will be trouble 
enough to deal with the real offenders. 

J. It is impossible to build up justice except by just 
means. Multitudes and trouble must give way to the 
truth in the problem. A problem on justice must be 
stated according to its terms. A lover of Truth would 
not dare confuse justice; no, not to quiet the millions; 
for he who states a truthful problem has himself to 
meet a responsibility which shall be more closely sifted 
than that of any other person. Now, that fact delights 
me, because I love the truthful statement, but the re- 
sponsibility of each single child of God must be met. His 
dignity require that he confess the wrong. 

T. Dignity and confession. What agreement is there 
between the two ? Can guilt add dignity to man ? 

J. Guilt is the universal condition of all the children 
when unsupported by the Father. Some among the chil- 
dren would choose sin as their eternal conditions. Oth- 
ers long to be obedient. Obedience follows repentance, 



138 

because strength to resist accompanies forgiveness. Dig- 
nity is the result of obedience as a conqueror of sin. 
Therefore, dignity has its origin in repentance. We 
may observe a king or some great worldly person swell 
up grandly, look sternly and strike an attitude before his 
fellows as if he would proclaim his greatness above the 
multitude. This is the wretched condition of Pride and 
Vanity. There is no dignity in man's greatness. When 
the sinner, conscious of his unworthiness, becomes 
alarmed at God's justice and not denying responsibility, 
would seek forgiveness, he looks about for means. Now, 
he who looks about for means, although well aware that 
he is a sinner, has hope. And why hope ? Because his 
heart recognized God as just and merciful. He does 
not deny because of responsibility. His recognition is 
based on choice. He compares his Father's Equal Way 
with the way of every other. He does not deceive him- 
self. This proves that his heart's desire is toward his 
Father's Equal Way. The weakness of his will binds 
him in sin. He does not want forgiveness alone: he 
wants obedience. This is the contrite spirit, the humble 
heart. The Father, watching for the contrite spirit — the 
humble sinner — calls the child. The sinner's answer is 
repentance. He turns away from sin, possessed of 
strength as a sword to overcome; and thus dignity in 
the Conqueror is relative of sin. Dignity is not to be 
found where superiority over an equal brother exists. 
Therefore the dignity of the least among the multitude 
requires that he shall not be reckoned beneath his re- 
sponsibility. 

When the Franchise and other selfish interests are 



139 

dealt with, and the responsibilities of the past are settled, 
then things become clear to take up the question of recov- 
ering the inheritance in land. I left land, in the mean 
time, to be valued in gold, so that I might make an offer 
to the owners to buy the land for currency without inter- 
est, or for g 1 ] with its uncertain value. 

T. Why. how can such an offer be made? That plan 
is impassible. If they should choose gold, where is the 
gold to come from ? Gold, as a quantity could be bought 
up by the rich and then they might place their own value 
on gold: and thus, on the land, a low interest-bearing 
bond would be best. 

J. I also found that answer to this question, but 
afterward I read the true solution of the problem. Then 
I dropped my way of settlement so quickly that I forget 
the details. You must remember that we cannot offer 
the labor currency without exchanging them for bonds ; 
but even though we did offer bonds based upon the labor 
currency, some might refuse to take them. Another 
reason is that I would refuse to pay any one individual 
over the ) per year, because I believe in an equaliza- 

tion of individual supply. I object to pay the individual 
accumulation any greater sum in one year than the high- 
est amount that individual labor was worth. But this 
law can not be enforced as long as interest exists. We 
have the Franchise on the hip. because it is criminal. We 
allow it the Equity in labor value, because it represents 
guilt in act, but innocence in fact until otherwise proved. 
But the land in Barter Conditions is a market quantity 
and we must show the owners that, when men build with 
the help of God. they will not be even technically wrong. 



140 

The currency we offer would be simply a receipt based 
upon the value of the labor currency. It is not to be 
accepted by the people until it became due, $1,200 for 
each individual. The selfish ones would not take it. 
Their refusal would compel us to offer gold or interest- 
bearing bonds. We must not offer bonds. 

We can offer gold and silver, and bring God into the 
problem by asking Him. The reason why justice does 
not succeed is, that in times of trouble, or in perplexing 
problems, people fear results. The temptation appears; 
the people surrender their just cause; then God gets 
angry and makes their offence the means of their punish- 
ishment. ]STow, let me tell you just how I would make 
the offer to buy. I would say to the land owner, "We 
will buy your land and give you a receipt equal to its 
present labor value. We will pay you at the rate of 
$1,200 per year, but no more in any one year and no in- 
terest, or we will pay you gold and silver — the price of 
the land to be agreed upon yearly, taxes to be based upon 
this valuation; but we, the people, retain the right for 
one year from the date of assessment, to find the gold 
and silver, the people not to take possession until they 
pay the whole sum." 

T. Why, the land owners would laugh at such an 
offer. Even those who would not care to sell would 
agree. They know that it is impossible to get the money. 

J. Then that is where we could catch the selfish ones ; 
for we can go to God and ask for the money — yes, and 
get the metals in two lumps. When the selfish ones who 
had refused the labor value for the land, would then ex- 
amine the value of gold and silver in the market quan- 



141 

tities, they would not be likely to rejoice over their 
profit ; for God would send the sum necessary to buy the 
entire accumulation in quantities as well as that of the 
land. Then, as interest would cease, we could ask the 
owner of the accumulation in metals if he demanded 
more from the supply than the proportion of individual 
labor value that was found in the quantities. 

T. You should not trifle upon such a subject. You 
have been serious up to the present, and to talk so lightly 
now does not accord with what you have already said. 

J. I never outlined a proposition more seriously or 
truthfully. The offer is a just one. You admitted that 
even the selfish could not refuse it. Then I carried out 
the consequence of the offer to the end. What is there 
wrong? The contract is based upon agreement. The 
selfish ones won't believe that we can get the gold or sil- 
ver. They refuse the current market value. Their re- 
fusal is based upon the loss of interest. If their selfish- 
ness brings the same punishment which so invariably 
overtakes us when we do w r rong, would it not be better 
for them to gain wisdom before the certain judgment 
came ? 

T. Why is it that you persist in reasoning in such a 
manner? We know that God can give the treasure. 
But who would dare go to Him with such a request and 
expect Him to answer ? 

J. There is a people on this earth who can go to 
God and obtain their requests. I know it because I have 
read of them. God will not refuse them anything. This 
people know the will of God before they ask Him, because 
they have learned to make His will their will. Therefore, 
they know and understand Him. 



142 

T. Where is there such a people? I never hear of 
them. 

J. I cannot tell where. I do not know one of them, 
yet I may be, and trust that I am, acquainted with many 
of them. But God knows them and can tell at any mo- 
ment where each one of them is to be found. They are 
not organized yet, or the world would be aware of it; 
but when the time for them to appear before the nations 
arrives, then this world will behold a people whose eyes 
are open. What these people believe, they understand. 
They won't believe unless they do understand. They 
will not say one thing and mean another, because they 
love obedience — that is their choice. They are called 
the "Sons of Wisdom, the Church of the Just and their 
Generations, Obedience and Love." 

T. It is true that the church of the blessed ones will 
obtain their desires ; but they will assemble when He is 
with them in person. 

J. Is not God to be found among us ? Then woe to 
the people when God will not dwell with them ! Do you 
mean that His person should become apparent to the 
eyes ? Then what are we waiting for ? Do we want Him 
to come among us and show how He would have us re- 
ceive Him? Is He to drill us just as little ones march 
around in a kindergarten? Are we to forever remain 
without understanding? Are we to prepare to meet 
Him, or will we wait until He appears before us sud- 
denly? 

T. When the chosen ones are assembled, there will be 
no unjust ones among them ; but now there are just and 
unjust ones among the multitudes in the church. 



143 

J. Then why should it be so? When the just and 
unjust join together in agreement, Pride and Vanity will 
not rest until they climb into the seats of judgment and 
direct the efforts of the organization. These two hate 
Equality. And woe to the churches that are content with 
their rule ! For where the choice of organization re- 
mains with the individual, responsibility for each single 
term in the agreement accompanies the individual choice. 

T. What is the nature of this responsibility? 

J. Where the character of God is described unjustly, 
people bow down to some strange, crooked god of their 
own. When summoned to meet their responsibility, the 
innocence of individual act will not be admitted. The 
guilt of the act will be shown from the fact that, through 
means of the free choice, the individual declared the 
strange, crooked thing to be God. 

T. Then, how can the just ones recognize one an- 
other ? What are the terms of their organization ? 

J. The terms of organization and recognition among 
the Sons of Wisdom are identical. "Every word that 
proceedeth out of mouth of God." 

T. But every church claims the Word of God to be 
the foundation of their organization. 

J. Each Son of Wisdom in the Church of the Just 
will seek to understand Truth from the Spirit alone. 

T. But there are churches even now where the in- 
dividual will seek for the Truth from the Spirit alone. 

J. The Sons of Wisdom begin as sinners. They 
begin weak and helpless, blind, lame, full of disease and 
all manner of sin. They feel unhappy, unsatisfied, not 
knowing what they want. They learn of a Wonderful 



144 

Father who is looking for them. They want to be happy. 

T. But that is the condition of every sinner. 

J. The Church of the Just — ignorant, uncertain — 
first seeks for happiness by means of judgment. The 
Spirit offers to the choice of the seeker the beautiful 
propositions of justice and the truthful answer. The 
listening ear accepts the truthful answer, makes choice 
of justice, and finds repentance. 

T. Eepentance is admitted by all the churches, but 
they don't claim to be the Church of the Just. 

J. The weak and sinful are born anew by means of 
repentance. The Sons of Wisdom continue further to 
search for happiness. The beautiful proposition and the 
truthful answer points to the end — Perfection. 

T. But the claim of Perfection is made in many 
directions. The claim is not confined to any one church. 

J. The Sons of Wisdom seek the means of Perfec- 
tion. The means is made clear by the beautiful proposi- 
tion and the truthful answer — Obedience. 

T. But I never heard of a church that taught disobe- 
dience. 

J. The Sons of Wisdom inquire the way of Obedi- 
ence. They incline their ear — the beautiful proposition 
and the truthful answer speak plainly — the Standards 
of God. 

T. Well, but the Standards of God are accepted in 
the churches. 

J. The Sons of Wisdom in their generation will 
demonstrate by the practice of obedience that they are 
the Church of the Just. They will bear witness of the 
only condition in which men can obtain happiness. The 



145 

nations will know of the Sons of Wisdom when they hold 
up their strange banner, never before seen among men. 

"Perfect Obedience to the Commandments of God 
is the Standard of the living Soul." 

A Son of Wisdom can arise from any condition in 
which man is placed — from the lowest condition of man, 
or from the highest. It is far stranger to see a Son of 
Wisdom in the higher, than in the lower condition of 
existence. The proof against the great of this world; 
is that they sit in the seats of judgment while justice re- 
mains perverted. A Son of Wisdom in the lowest condi- 
tion does not find that injustice among the highest is 
proof of greater guilt. Condition is not the Standard of 
guilt. The wise son will see that in confessing his 
guilt in one condition he is capable of sin in any condi- 
tion. Thus capability becomes the standard of guilt 
by proving the fact of guilt against Self, while the act 
alone can be proved in a brother. 

When the gathering of the Sons of Wisdom began, the 
great ones of this world turned against them. He who 
gathered the Sons was slain, and the sword was drawn 
against the children. But in vain did the proud ones 
scatter the meek. The blood of the Holy One grew into 
a wonderful vine that could shelter the nations, and peo- 
ples, and tribes of the earth, and the gathering went on. 
When the proud ones beheld this wonderful vine, they, 
too, would seek shelter from the sun and storm. But 
who ever saw the proud and the meek in agreement, un- 
less the meek bowed down and honored the proud ? But 
listen, ye Sons of Wisdom ! When did the Holy One 
gather the meek and the proud ones together? And 



146 

when did He teach that unequality in man should be 
honored ? He taught unequality in man or condition to 
be a sin— an offence against Him. Wisdom may be ac- 
quired from information by means of the Spirit — "line 
upon line; precept upon precept." But he who would 
gather without help from the proud, let him beware of 
the voice of Pride. The Scorners will not willingly sur- 
render the seat of the judge or teacher. But the time 
comes at last, when the Proud ones will bow down to One 
who is mightier ; and the unwilling shall meet with their 
responsibility. 

If we would examine the days of old to search out the 
origin of sin, then why should we go beyond the time 
when Pride, Vanity, Self Will and Selfishness first en- 
tered Equal Conditions. All manner of sin in the crea- 
ture is rebellion against God. Yet those four did not 
make war openly. They turned from, and perverted 
the Truth. 

But it remained for Unequal Conditions to produce a 
being far stranger than any yet found in creation. He 
is unique, above all other creatures, a monster in crea- 
tion. He contains within himself the four quantities, 
each in full proportion, that are found in Self, Pride, 
Vanity, Self Will and Selfishness. He is the open rebel 
in creation. He stirs up armies against his Lord and 
Master. He is known among the Sons of Wisdom as 
Learned Ignorance. 

Learned Ignorance is the devourer of information. His 
eyes, while eating, are ever glaring for poison — the sweet- 
est, choicest morsel upon which he fattens. But if knowl- 
edge should enter while he is feeding, his heart grows 



147 

sick and his spirit restless until he turns his stomach out. 

Evolution in millions of years is his greatest feeding 
ground. While feeding here he becomes most defiant 
and roars aloud, "There is no Holy One." The blind, 
wretched monster ! Little does he know of Him who ut- 
tered the command which an obedient world sprang into 
existence to obey, while angels gloried as they beheld 
obedience. But when looking closer, they beheld the 
snares so deep, so cunning that none but the Almighty 
One could plan. They laughed and wondered at what 
strange creature was to be ensnared in them; but they 
knew the Father's patience, and they waited until thou, 
Learned Ignorance, was entangled. Thou hast devoured 
at one meal, spontaneous generation or creation, without 
a God. 

Immensities in molecules thou hast swallowed, or any 
food containing poison. Yet, before whom did God keep 
greater treasures to show thee knowledge? Thou wast 
warned against the wind, the earthquake and the fire. 
The small, still voice was offered thee. Thou spurned 
the beautiful proposition of wisdom and the truthful an- 
swer. But when the Lord spurned thee — mark well, 
for this is true — when He left thee, it caused thee such 
a terror that thou hast not yet forgotten; but no voice 
within spoke wisdom after. 

But the time is nigh, Learned Ignorance. Thou shalt 
surely die. Pride and Vanity shall mourn forever. They 
shall groan when they reflect upon the comfort which you 
gave them. The Sons of Wisdom shall pierce thee 
through with arrows. The arm is bared before me that 
shall slav thee. Thou alone shalt die. Heaven and earth 



148 

and the under- world shall behold thy end. Thou shalt 
be slain before the nations. All shall cry as thou depart, 
"Farewell from creation, thou open rebel, Learned Ig- 
norance ! Thou strangest of all creatures — Farewell." 



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